he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word ãâã ãâã ãâã ãâã ãâã signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced ãâã ãâã ãâã ãâã ãâã The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word ãâã ãâã ãâã ãâã ãâã comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
and commandeth it to nourish us the word of command and benediction Vers. 5. The Devill saith Chemnitius appeared in some visible and corporall shape to Christ as the words of the Evangelists intimate The tempter comming to him tooke him with him and get thee away Satan Calvin Scultetus think rather it was in a vision but first then Satans perswasion to Christ to cast himselfe downe could have beene no temptation Secondly Christ might bee led of the Devill the ordinary way from the wildernesse to Jerusalem so much the words will beare Thirdly the Devill might carry Christs body really through the aire Piscator Perkins Dike Tailour In the fifth verse the words following confirme the reall transportation for it is said the Devill set him on a pinacle of the temple therefore having power to set him there hee might carry him thither besides the word signifieth hee set him downe who had formerly taken him up Vers. 7. It is written againe Not that another Scripture opposeth the true meaning of the Psalme but he opposeth it against the corruption of the Devill which hee made by mutilating the words of the Psalmist or rather by depraving them saith Scultetus Thou shalt not tempt the Lord thy God Hee is said to tempt God who not ordinarily but presumptuously without necessity seekes an experiment of the power wisedome goodnesse and truth of God Vers. 10. Get thee hence Satan Signifying thereby not onely his abhorring of that sinne but also the danger of the assault by the world For it is written All the Scriptures which Christ as yet cited he brings out of Deuteronomie After the manner of the Iewes who were especially versed in that as an epitome of the whole law Lucas Brugensis Thou shalt worship the Lord thy God and him onely shalt thou serve By worship is properly signified bodily worship in a bodily gesture the meaning then is thou shalt with thy body adore the Lord for so it is suitable to Satans demand The word serve Signifieth all worship due to God both inward and outward onely This word appertaines to both the members and so to the whole sentence for else there should be no direct deniall of Satans temptation requiring onely the former and not the latter Out of the words of Moses that we must serve God Deut. 6.13 Christ maketh collection that we must serve God alone teaching us to conclude in like case that if the Scripture doe shew that there is not any other power of conversion besides the Spirit of God then where it is said the Lord converteth or allureth Japheth it is there meant that the Lord onely converteth and allureth and none other Vers. 11. Angels ministred unto him Non tanquam misericordes indigenti sed tanquam subjecti omnipotenti Augustin Hom. 8. Vers. 18. As he walked by the Sea of Galilee It was not properly a Sea but according to the phrase of the Hebrewes who call all great meetings of waters by that one name The River Iordan falling into this flat makes sixteene miles long and some six in breadth which was famous for fish though of ordinary kinds yet of an extraordinary tast and relish Vers. 19. Follow me ãâã ãâã ãâã ãâã ãâã Come and follow mee V. 23. Teaching in their Synagogues The word ãâã ãâã ãâã ãâã ãâã is usuall with the Septuagint Interpreters in the old Testament In its first originall it is a generall word signifying the very act of gathering together Gen. 1.9 and 28.3 Esay 19.16 Ier. 44.15 and 50.9 Ezeck 38.4 But in speciall it is used of the Church of Israel Exod. 16.3 Levit. 14.3 In the same manner it is used by the Evangelists and Apostles in the new Testament for the gathering together viz. of the Jewish people as in this place and metonymically for the place in which the Iewes met every Sabbath to heare the Law and the Prophets read Luke 7.5 Acts 15.21 and 18.7 Gerh. loc commun de ecclesia c. 1. The Gospel of the kingdome Because it declares both the nature of this kingdome and the way leading to it Heron. Vers. 24. And his fame went throughout all Syria And the fame of him went into all Syria Possessed with Devills Greek vexed with Devills Lunatickes They are called Lunatickes in whom the force of the disease increaseth or decreaseth after the inclination of the Moone as those that have the falling sicknesse CHAP. V. LInacer reading these fifth sixth and seventh Chapters of Matthew burst out into this protestation Either these sayings are not Christs or wee are not Christians In this Chapter and the two next is contained Christs Sermon in the Mount preached to his Disciples and others that were converted unto him among the multitude This Sermon may be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Christ quotes and repeates whole sentences out of it else where Luke 11.2 and 12.22.13 ch 14.14 ch 34.16 ch 18. This Sermon is the same with that which is set downe by Luke 6.20 For they have one beginning and one matter the same order of preaching and the same conclusion Luke relates things more briefly Matthew more fully Chemnitius Calvin Perkins though Piscator and others bee of another opinion Our Saviour sheweth here that the happinesse which by him they were to expect did consist in spirituall grace and eternall glory the one being beatitudo viae our happinesse in this life the other beatitudo gloriae our happinesse in the life to come Vers. 1. The Mountaine By the highnesse of the place declaring that Hee would deliver nothing common or low Eras. And when he was set It belongs to the Teacher to sit in a chaire or higher place that he may be heard from far Session also notes the tranquility of Christ for the body sitting the Spirit is quieted and is apt to meditate in teach divine things Corn. Ã Lapide Vers. 2. And he opened his mouth and taught them Theophylacts note is witty He makes a question whether the first word be not superfluous or no for how could Christ teach but he must open his mouth He answers that these words were not idle for Christ did sometimes teach and opened not his mouth viz. By his life and miracles but now he opened his mouth and taught them by doctrine It is a pleonasme Calvin as we use to say I have heard it with mine eares An Hebraisme i.e. He bagan to speak Some interpret it thus he spake before by the mouth of his Prophets now with his owne mouth This phrase is emphaticall and signifieth that He delivered to them deepe matters of weight and importance Ephes. 6.19 Iob. 32.23 And this may appeare by the conclusion of the Sermon ch 7. v. 29. Yet this is not perpetually true of this phrase saith Beza These words imply two things First the excellency of the Speaker Psal. 78.1 Secondly the Majestie and authority of the
Copies have it 2. The Syriack Paraphrast translates it 3. Chrysost. Theoph. expound it Amen This is the seale of the Lords Prayer Jerom. This word was not added saith Grotius by Christ but according to the manner of the ancient Church by that word approving of the publicke prayers It signifieth truely or even so or so be it It is an Hebrew word but the Grecians and Latines have made it theirs the Syriacke and Arabicke versions of the New-Testament keepe it and so doe the Occidentall Tongues Vers. 16. Of a sad countenance The Greeke word signifieth properly the looke of a wild beast a Lyon or a Beare robbed of their whelps grim and gastly one would be afraid to looke on them ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã sad and ãâã ãâã ãâã ãâã ãâã countenance Disfigurs The Greeke word is properly to take a thing away so that we cannot see it Hence some reade it exterminare others demoliri others deformare some others corrumpere the meaning is the same they indeavour to take away the naturall frame and shape of their countenance Their reward viz. Here in this life they shall have none hereafter 17 But thou when thou fastest annoint thy head and wash thy face That is bee as you were on other dayes for the Jewes did usually anoynt themselves on dayes of mirth Our Saviour prohibits all vaine affected kind of sorrow Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world 1. More common 2. More speciall to believers Those of a more common nature 1. From the consideration of the things themselves The things themselves are perishing they perish two wayes either by open violence or secret corruption Vers. 19. Lay not up for your selves treasures That is striving to be rich and to get a great estate together de Dieu refers moths to garments theeves to money and that which we translate rust to foode under which fruits and cattle are comprehended in which three things the whole treasure of man consists Vers. 20. Some say this treasure in heaven is almes as 1 Tim. 6.17 18. Others say make God thine rather Christ make him thy treasure make him sure by being united to him Ephes. 2.6 Vers. 22. The light of the body is the eye i. e. the understanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single That is thine understanding bee well illuminated and doe cleerely discerne the truth The whole body shall be full of light The whole man throughout will be well ordered A single eye is that which lookes but upon one object upon God and God onely and God principally and on all other things in him and with reference to him The double eye is that which though it lookes to God and doth many things in obedience to him yet it lookes to somewhat else and takes other things as greater incouragements Vers. 23. But if thine eye be evill If the understanding be blind the whole body shall be full of darkness the whole man must needs be out of order Dr. Gouge Vers. 24. Here is another argument particular to Gods people against the cares of this world you professe your selves the servants of God No man can serve two masters Two that is contrary for many agreeing amongst themselves are counted for one That this is the meaning the words following shew You cannot serve God and Mammon that is God and Riches Mammon is a Syriack word See my Critica Vers. 25. Take no thought for your life So it is in the English Books but the word signifies do not take such thought as should cut your heart asunder it is derived from a Phrase which signifies to divide the mind so ver 28. ãâã ãâã ãâã ãâã ãâã why do you divide your hearts And ver 31 and 34. the same Greeke word is used again Here is a third argument more common and generall against carking cares He reasoneth from the greater to the less the Lord which gave life it self will not suffer us to want those things which appertain to the sustenance of the same All that you take care for is meat and rayment God gave you life without any care of yours and a body without your contributing any thing to it Vers. 26. Behold the fowls of the aire Luke for the fowls names Ravens alluding peradventure to that Psal. 147.9 and some think David did especially speak of the Ravens because when the old ones have forsaken them it is necessary that they should be fed of God This is a fourth common argument against worldly cares if God make provision for these Creatures much more will he for us Vers. 27. The words being propounded by way of question import a more vehement negation as if Christ had said undoubtedly not any of you by taking care can add one cubit to his stature Here is then another argument taken from the vanity and unprofitableness of this care A Cubit is a measure taken from a part of mans body being the length of the arme from the elbow to the length of the longest finger ãâã ãâã ãâã ãâã ãâã saith Beza signifieth both the stature of mans body and the age of ones life but in this place it seems rather to denote the former only as Luke 12.25 and 19.3 Vers. 29. Even Solomon in all his glory was not arayed like one of these His beauty was artificiall their 's naturall Vers. 32. Here is an argument peculiar to Gods people against wordly cares you that profess the name of Christ or would be loath to be found in the condition of the Gentiles should not do as they After all these things That is meat drink and cloaths do the Gentiles that is such as are yet strangers from God Ephes. 4.17 seek that is only or chiefly the Greek word signifies to seek vehemently and importunately For your heavenly father knoweth that ye have need of all these things A man may know our wants and yet say as James 2.16 another may desire to supply our wants and not know them the Prodigall Son being in a farre Countrey might have been starved for want of food and his Father not have known of it but 1. God knows our wants 2. Will supply our wants for he is a Father 3. Can supply our wants for he is a heavenly Father Vers. 33. Seek the Kingdom of God Endeavour by an entrance into grace to gather assurance of an interest into glory First In time in affection before and above all other things Righteousness The righteousness by which man being a vile and base sinner in himself is accepted righteous before God and justified in his sight called Gods righteousness because as it is acceptable to God so it is wholly wrought in man by God through Christ. Added unto you Over-added cast in as an overplus as a handfull to the
sack of grain as an inch of measure to an ell of cloath See 1 Tim. 4.8 There is bread as well as grace and cloathing as well as righteousness in the promise Vers. 34. Take therefore no thought for the morrow Pythagoras said well Chaenici ne insideas that is be not solicitous for thy food to morrow For the Chaenix was the demensum or daily meat of Greek souldiers or slaves to which our Saviour alludes To morrow not only signifying the day immediately following but also the time to come indefinitely and at large as also Exod. 13.14 that is hereafter in the time to come and in that of the Poet. Quid sit futurum cras fuge quaerere Seek not what shall be too morrow For the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof that day will have its care when it comes and this day hath enough of it self now it is come CHAP. VII Verse 1. IVudge not that ye be not judged as if he should say if you would have your own infirmity pittied and your words and deeds construed in the best sense then shew the like kindness unto others By judging is meant 1. All rash and temerarious 2. All severe unmercifull censuring of other men He doth not forbid to judge but rather teach how to judge Hierom There is a twofold judging First of the action when I condemn it as naught it being so this is lawfull Secondly of the person when because the deed is naught I condemn the person as an Hypocrite this is blamed unless the action cannot be found but in an Hypocrite Vers. 2. The reason against rash judgment lest you be judged It was an Hebrew Proverb midda bemidda measure for measure as if Christ had said if ye judge men rashly then men again by the appointment of God shall give rash judgment upon you But if ye judge men righteously then likely they will judge you so This Law is established Lev. 24.19 See Obad. 1.15 and James 2.13 Pharaoh that drowned the children of the Hebrews was drowned himself Ver. 3. Why beholdest thou the mote That is upon what ground for what cause with what conscience seest thou and so in the fourth verse How sayest thou that is with what face with what honesty and conscience sayest thou so much these interrogatories import Mote that is small and little sins or supposed sins sins in his opinion which gives rash judgment And perceivest not that is well weighest and considerest not with thy self Beame that is great and notorious reigning sins Mr Perkins The morall of the Fable of the man that had two wallets in the former part of which he put the faults of other men in the hinder part his own faults whence that saying Sed non videmus id manticae quod in tergo est is sutable to this Proverb used among the Jews The difference between the third and fourth verse is only this In the third verse Christ speaks of rash judgment conceived in the mind in the fourth of rash judgment uttered in speech Vers. 6. Impure men are here compared to Creatures uncleane according to the Law dogs and swine See 2 Pet. 2.21 Mr Wheatly thinks he means not this either of the word preached publikely or of the Sacraments for dogs swine will not at all renâ him which gives them the Sacraments and lets them come to Church but they would rather all to rent him that should debar them from the fame but of speaking to a man in private by way of admonishing and perswading him Holy things That is first and properly the word of God and Sacraments say some being holy and the instruments of Sanctification Dogs and swine That is malicious and obstinate enemies of Gods word Dogs that is oppugners of the truth Swine contemners tread under feet that is profane and abuse turn again that is to revile and persecute Gods Messengers That our Lord Jesus was much delighted with the similitude of pearles we may collect from thence that in Matthew he useth it twice here 13.45 which latter place declares the former and shews that the Gospell is that precious pearle which is not to be thrown to swine and which being found is to be changed with no riches in the whole world There is a great agreement between Pearles the Gospell It is called a pearle in Greek from its shining glory See 2 Cor. 4.4 The Latines call them uniones because they are found alone so the truth of the Gospell is one Vers. 7. It is not a simple repetition of the same thing but a gradation Aske as a beggar seek as with a Candle knock as one that hath power with importunity This promise aske and you shall receive is meant of things necessary to Salvation and not of particular and speciall gifts as continence c. Vers. 10 11. A stone may be like bread and a fish may be like a Serpent yet Parents will not be so unnaturall as to give the one for the other to their Children This adage concerning bread and a stone hath passed from the Hebrews also to other nations as it appears by Plautus Altera manu fert lapidem panem ostentat altera Ver. 12. That is look what we would have other men to think speak and do to us that must we think speak and do unto them and no worse And on the contrary This is not to be understood of evill wishes but of a will and desire well ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience whatsoever thing either by the light of nature and conscience or by direction from Gods word you would that men should do to you that do ye unto them Nor yet of all things in particular so Masters should serve their Servants but by a proportion Law That is the five Books of Moses Luk. 16.31 Prophets that is all the rest of the Books of the Old Testament Mat. 2.23 2 Pet. 1.19 The summe of the Law and Prophets the Doctrine of the Law and Prophets Brugensis On this hang the Law and the Prophets as after 22.40 Grotius Vers. 13. Christ is the doore for entrance and the way for progress called straight because of the great disproportion between us and it we must deny our selves By the narrow way is meant a conversation bounded by the restraints of the Law and Gospell to enter into this gate is to have experience of such a work in himself Vers. 14. The way to heaven is a straight way a perplexed afflicted persecuted way that is the force of the word there used Few there be that find it Few comparatively Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire which were usually cloathed in rough and corse attire 2 King 1.8 Heb.
Ceremoniall Law which the Pharisees not considering thought that the very eating of the things themselves had been sinfull and had polluted the Soule for if a man had then eaten upon necessity the thing it selfe had not defiled but alone the breach of the Law and the defilement had beene meerely Leviticall and ceremoniall not true and spirituall Vers. 22. Behold a woman of Canaan Her faith was such that this Evangelist reporteth it with an ecce behold a woman of Canaan She is by Marke said to be a Grecian and by nation a Syrophaenician It was the common manner of the Jewes to call all forreigne nations Graecians and therefore that Antithesis betweene the Graecians and Jewes is often found in Paul Being borne in the coasts of Tyre and Sydon she was called a Syrophaenician when as the Region had the name of Syria and Phaenicia was a part of Syria and it is to be supposed that the most part of them came of the people of Canaan who being banished out of their Country tooke the next place of refuge in their banishment And cryed unto him To shew her great affection Have mercy on me O Lord thou Son of David These words intimate Christs Office Nature and Person have mercy Shewes his Office for he came to bind up the broken heart to visite and redeeme his people the word Lord His divine Nature Son of David His humane both together one Christ. My daughter not a servant but a daughter and she not onely troubled but vexed and that not a little but piteously nor with a common evill but even with the very Devill Vers. 23. First Christ doth neglect her answering not a word then deny her v. 24. reproach her v. 26. Vers. 23. Send her away Some say they spake this out of commiseration rather from impatience Vers. 24. I am not sent but to the lost sheepe of the house of Israel Jesus Christ saith a Father speakes not like Jesus Christ in the eyes of a mortall man he that was to redeeme mankind to say he was not sent Object Christ was a Saviour not onely of the Jewes but Gentiles Esay 49.6 Answ. Christ here speakes of his propheticall Office in respect of which he was the Minister of Circumcision Rom. 15.8 He was first sent to Israel Jerome while hee was in forma servi untill he had consummated the worke of our Redemption he was sent onely to Israel Iunius He that knoweth himselfe not a wandring sheepe but quite lost even in the Lyons pawe ready to be devoured such doth Christ take upon his necke and like a good Shepheard bring back to his fold Vers. 26. The reason is taken ab absurditate the doctrine of salvation is bread and it is not meet ãâã ãâã ãâã ãâã ãâã fit honest decent Maldonate to dogges Greek whelpes ãâã ãâã ãâã ãâã ãâã Catellis Beza Our Lord used the diminutive that he might seem to speak the more contemptuously Christ speakes after the manner of the Jewes who called the Gentiles as the Canaanitish-woman was dogs V. 27. Yet the dogges eat of the crumbs c. She answers by an ingenious inversion saith a Father with a witty retorting or turning back of our Saviours words upon himselfe I am a dogge true but dogges c. Reliquias canibus dari receptum ubique Grotius If I be a dog I am thy dog Origen Crummes belong to dogges jure quodam Luther Give me the portion of dogges She had one property of a dogge for she held fast Vers. 28. O woman great is thy faith Exclamat tanquam victus Brugensis He cryes out as conquered Exclamatio admirantis it is an interjection of marvelling non possum amplius repugnare precibus tuis I can no longer withstand thy requests Foure things are required to justifying faith knowledge assent confidence application In all these foure the faith of this woman was great 1. For knowledge she lived amongst blind people and those that were igâorant of the true God and yet she had exact knowledge of Christ that he was the Lord and true God that he was mercifull and bountifull that he could drive away the Devill and weaken his power She knew these things so exactly as if she had spent all the dayes of her life in the midst of Gods people 2. For assent she gave assent to none but to them which related that Jesus of Nazareth is that great Prophet of the Lord which can drive away all evills and adversities 3. For confidence she came with such confidence to the throne of grace that neither by silence nor by a harder answer given by the Disciples nor by the reproach of a dogge did she suffer her selfe to be deterred or driven away untill she had obtained mercy 4. For application she firmely beleeved if Christ at least would speake the word or consent by his becke that that should be so efficacious that her daughter would forthwith be delivered out of the power of the Devill Vers. 32. And I will not send them away fasting But the Apostles on the contrary allege 1. The inequality of proportion we have seven loaves but 4000. men one loafe then must be divided into 550. particles whence the portion of some will scarce arise to the bignesse of a Pea to satisfie him 2. The incommodity of the place here we are in the Wildernesse where nothing growes where you shall find more stones than loaves 3. The continuance of want they have continued with thee three dayes whence their hunger hath greatly increased that peradventure a whole loafe will scarce suffice for one man if it were given him This is a plaine evidence of a great weaknesse and unbeliefe in the heart of the Apostles which do derogate from Christ the honour of his divine omnipotence and they seeme to themselves to be very wise whilst by their infancie they go about to informe the divine wisedome Vers. 36. And gave to his Disciples He would use the Ministrie of these that they might be convinced by their own testimony that the Lord did that thing which they thought impossible to be done The principall scope of this as also of the former Miracle is that we may be admonished that nothing will be wanting to them who being inflamed with a holy desire of the kingdome of God follow Christ and faithfully worship him V. 37. And they tooke up of broken meat c. Although that was chiefely to recommend the Miracle yet our Saviour would have nothing lost Seven baskets full In a former Miracle there remained twelve baskets of fragments now seven then the number of the baskets answered to the number of Apostles now to the number of the loaves CHAP. XVI Verse 1. TEmpting That is that they might trie whether he could performe this thing which they asked but captiously A signe That is a miracle whereby he might signifie that God had sent him From heaven Like that of Elias 2 Kings 1.9 Piscator
Piscator Twelve Tribes That is the whole world by a Synecdoche as Rev. 7.4 CHAP. XX. Verse 1. FOr the kingdom of heaven is like unto a man that is an housholder This Parable is nothing else but a confirmation of the sentence going before the first shall be last and therefore the end of the Parable is concluded with the repetition of the same sentence vers 16. Christ saith there is no cause why they which are first in time should brag over others For the Lord as oft as he pleaseth can call them whom he seemed to neglect for a time and either make them equall or prefer them before them which are first This Parable is not brought to shew that there is an equality of blessednesse but to reprehend the Pharisees who repined that other Labourers as the Apostles who were called to work after them should be made equall with them that is have as much estimation and approbation as they they having borne as they imagined the burden and heat of the day Christ cleares himself from imputation of injustice saying they had that which they agreed for they proposed unto themselves worldly honour and estimation and they had it And to prove that this could be no degree of eternall blessedness no more need be said than that they murmured whereas he that hath least in the glorious kingdome of heaven shall be satisfied A Pennie was the ordinary hire for a daies work The Penny is not eternall life but some other reward common to the hypocrite and true hearted for he that was sent away chidden for his envious grumbling was sent also with his Penny Interpreters for the most part agree that by the Husbandman is meant God himself by the Labourers men upon earth by the Vineyard the Church of God Some of the Fathers as Origen Chrysostom Ierome Austin Gregory say that by the five houres in the Parable are noted the five ages of man An artificiall day consists of twelve houres Iohn 11.9 lasts from sun rising to sun-setting this day was divided into foure quarters The first began at sixe of the clock and held till nine this was called the third houre vers 3. The second quarter ended at twelve of the clock the sixth houre vers 5. The third at three in the afternoon the ninth houre vers 5. The fourth at sixe of the night the eleventh houre vers 6. Vers. 6. Some are called at the eleventh houre of the day but that is meant either of the latter age of the world or else in our latter daies but not at death for they were to go into the Vineyard and worke The last was called the eleventh houre by our Saviour whereas among the common people it either was called or should have been called by proportion with the rest the twelfth houre to intimate that God seldome calleth any at the twelfth houre for that is an houre rather to discharge servants than admit new Vers. 8. Beginning from the last unto the first He begins with the last a strange manner of proceeding and very unequall but this is done on purpose saith one to shew that at the day of judgment God gives the labourers in his Vineyard Heaven and Salvation not for any worth or merit in their workes but according to his meere grace and therefore they have as much as those that laboured ten times more Vers. 11. Murmured The Greeke word signifies to grunt as Swine It is used by the Septuagint Exod. 17.3 Num. 14.24 and elswhere Vers. 16. Many be called but few chosen Called viz. outwardly by the word Chosen viz. to eternall life Vers. 19. Gentiles That is the Romans he understands Pilate and his Souldiers Psal. 2.1 Drusius Vers. 20. Her sons viz. Iames and Iohn who themselves are said to have put up this Petition to the Lord Mark 10.35 therefore the mother and sons joyned together in this work Piscat Vers. 21. Grant that these two sons may sit the one on thy right hand and the other on the left in thy kingdome That is when thou art made King here on earth not in heaven To sit at the Kings right hand signifies the next place to the King 1 Kings 11.19 Psalm 45.10 Heb. 12.3 The left hand then consequently meanes the third place in the kingdom for the greater any one was in a kingdom so much the neerer did he sit to the King in publique meetings Vers. 22. Are ye able to drinke of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with That he may correct their ambition he propounds to them the Cross as if he had said have you so much leisure from the present warfare that you now appoint an order for the glory and pompes of the triumph The cup That is the measure of afflictions which God assigneth to every man See Beza The faithfull are instructed by baptisme to deny themselves to crucifie the old man and also to beare the Crosse. Rom. 6.3 4 5 6. As often as baptisme is mentioned let us remember that we are baptized on this condition and to this end that we should beare the Crosse upon our shoulders Vers. 23. Ye shall drink of my cup By the word Cup not strictly death but more largely sufferings especially more grievous are meant saith Grotius Because they were his Disciples it was necessary that they should be made like their Master he telleth them before what should come to passe afterwards that they might arme themselves with patience and under the person of these two men he speaketh to his Disciples But to sit on my right hand and on my left is not mine to give Christ speakes according to their opinion who did dreame of the worldly kingdome of the Messias therefore he would raise their conceits to a heavenly Kingdome and as a Mediatour lift them up to the Father Vers. 25. Gentiles ãâã ãâã ãâã ãâã ãâã Signifies naturally not the Gentiles but simply any nation in which sence it is often taken in the Old and New-Testament Gen. 10.31 23. Deut. 32.28 Psal. 43.1 Matth. 28.19 Act. 10.35 Luke 7.5 Vers. 29. And as they departed from Jericho Matthew and Marke say that the Miracle was wrought as Christ went out of the City and Luke makes mention that it was done before he came into the City Marke and Luke speake but of one blind man and Matthew addeth two Calvin supposeth that the blind man cried out as Christ came toward the City but saith he was not heard because of the noise then he gat into the way at Christs comming out of the City and then at length he called him For the second knot it may be conjectured when one blind man at the first sought for helpe of Christ another was moved by his example and by this occasion two received their sight but Marke and Luke speake of one onely either because he was more known than
sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
and weake among men because man is a lyer yet when it is Gods testimony it is farre above all demonstrations In the Prophets Grotius reades it in Esay the Prophet and wonders that the truth of that reading should be questioned seeing besides the authority of Copies and Irenaeus so citing it there is a manifest agreement of the old Interpreters the Syriacke Latine and Arabic because the testimonies of two Prophets follow Malachie and Esay See Mr. Lightfootes Harmonie Vers. 3. The voyce of one crying Voyce is not so much to shew that God doth all as to shew the vehemency of Iohn Vers. 4. Preach the baptisme of repentance That is adjoyned the word to the water or which was used to testifie and professe repentance Vers. 5. There went out unto him Iohn did not go over the Cityes and Townes as he preached as Christ and his Apostles did but men went out of Cityes and Townes to him in the wildernesse Vers. 6. Cloathed with camels haire 3 Matth. This they call Chamlot in the Spanish in Latine vestis undulata because it is painted in the liknesse of waves Vers. 9. Was baptised of Iohn in Jordan Our Lord was baptized not that He might be cleansed by the water but intending thereby to cleanse and sanctifie the water Ambrose Our Saviour vouchsafed to be baptized to draw all men to Christian baptisme Austen Christ received baptisme from Iohn to ratifie and give authority to his baptisme Ierome That the faithfull might be more assured that they are engraffed into Christ and are buried together with him in baptisme Calvin Vers. 10. He saw the heavens opened That word is used of three things rent Matth. 9.16 Luke 5.36 Iohn 19.24 of a garment rent and of the vaile of the Temple which was rent into two parts Mark 15.38 and here of the Heavens Vers. 14. The Gospell of the kingdom of God That is whereby men attaine both the parts of Gods kingdome both that of grace here in this life and that of glory in the world to come Vers. 24. Iesus of Nazareth They cunningly call him so to nourish the errour of the multitude that thought he was borne there and so not the Christ. Iohn 7.42 The holy one of God Greeke that holy one by an excellency In which words hee seemes to allude to that name which was written on the mitre of the High Priest Holinesse to the Lord in which the chiefest mysterie of religion and faith is contained Vers. 25. And Iesus rebuked him Matth. 8.26 Vseth this word when Jesus commanded the winds and the Sea Christ hath absolute authority over Devils not onely as God but as Mediator which is for our comfort for as Mediator he came to dissolve the workes of the Devill Hold thy peace Or be musled as 1 Tim. 5.18 Come out of him Christ needes nothing to overcome the Devill but onely his bare word Matth. 4. Vers. 26. Had torne him Luke useth a milder word yet they very well agree in the sense because both would teach that the going out of the Devill was violent for hee so cast down the miserable man as if he would teare him in pieces yet Luke saith the labour was in vaine not that that violence was altogether without hurt or at least without any sense of griefe but because the man being whole was after freed from the Devill Vers. 27. With authority commandeth he even the uncleane spirits and they do obey him The Jewish exorcists were wont by invocation of the name of God to drive away the Devills But no man before this time did that pro imperio as Christ here see the 9. chap. vers 25. Vers. 32. When the sun did set Greek when the sun dipped because it seemes to the people to dippe in the Sea when it sets Vers. 34. And suffered not the Devils to speake because they knew him There may be a twofold reason why he would not suffer them one generall because the time of his full discovery was not yet come 2. Another speciall because he refused those publishers and witnesses of his Divinity who by their praising of him would cast an aspersion upon him he was rather to manifest that there was a hostile enmity which the authour of eternall salvation and life had with the Prince of death and his Ministers Calvin CHAP. II. Verse 4. BEd The word signifies the worst kind of bed whereupon men use to lay downe themselves at noonetide and such other times to refresh themselves we call it a couch Vers. 26. In the dayes of Abiathar the high Priest He that is here named Abiathar in Samuell is called Abimelech It is not a fault of the pen men one name being put for another some say Abimelech had two names so Iansenius and this is he which also 2 Sam. 8.17 is called Abiathar whose son was Ahimelech who is called Abiathar 1 Sam. 22.20 but this conjecture is not certaine others affirme that Abiathar executed the Priests office together with his father Ahimelech it may be so but there wants testimony to prove it so Drusius Grotius saith the most probable reason why Marke saith that was done here under Abiathar the High Priest which was done under Ahimelech is this viz. Abiathars name was the more known for the bringing the Ephod to David and for executing the office of the High Priest long under David He was High Priest when this was done viz. his fathers deputy to whom he succeeded in the office of the High Priest as Deputyes were wont and was present at the thing here related and both approved of his Fathers and Davids fact So Luke in designing of time added Annas to Caiphas the High Priest as one more famous Vers. 27. The Sabbath was made for man and not man for the Sabbath Onely Marke hath this argument it is taken from the foundation of the institution of the Sabbath for man was made before the institution of the Sabbath therefore man was not made for the Sabbath but the Sabbath for man that is it was instituted for the use and profit of man but two wayes it was instituted for man 1. For his body Deut. 5.14.21 2. For the spirituall edification of his soule Exod. 31.13 Ezek. 20.1 Gen. 2.2 the sence therefore is the externall observation of it is not to be required neither with the hurt nor destruction of man CHAP. III. Vers. 4. IS it lawfull to do good on the Sabbath dayes or to do evil In the necessitie of my neighbour there is no middle to be held between doing good and doing evill not to doe good when an occasion being offered thou maist and necessity requiring thou oughtst is the same as to do evill and therefore Christ onely makes a division of two members to do good or to do evill for the omission of doing good is referred to evill deedes especially where there is danger in omission Chemnit Vers. 5. Being
grieved for the hardnesse of their hearts It is an excellent description which onely Marke hath in this place the anger of Christ was mixed with his commiseration for the hardnesse of their hearts ãâã ãâã ãâã ãâã ãâã the praeposition ãâã ãâã ãâã ãâã ãâã shewes that it is to be referred to his looking about with anger with which his griefe was mingled Christ was sad that men exercised in the law of God were so grossely blinded but because malice blinded them he was also angry as well as sorrowfull Calvin Vers. 26. And the Pharisees went forth and straight way tooke counsell with the Herodians against him how they might destroy him By which the preposterous religion of Hypocrites is declared for those that were so greatly angry that Christ healed on the Sabbath day and with his word onely and a miserable man they themselves presently in the same Sabbath are not afraid to take bloudy counsels against an innocent person and doing well and that with the enemies of the people of God The Herodians were a sect of people who said Herod was the Messias because by the decree of the Romane Senate when the Scepter departed from Judah he was declared King Vers. 10. and 11. The Evangelists comprehend under two generall heads the Miracles which Christ there shewed viz. healing of the weake and casting out the Devils And that therefore because in these two things consists the office of Christ. 1. Hee bruiseth the Serpents head 2. Hee frees men from the power of the Devill Marke notes that peculiar thing in this place that when Christ had healed many by his word and by touching them the rest of the company tooke so great confidence from thence that they did not doubt of being healed although he neither spake to them nor touched them so they might touch Christ. Chemnit Vers. 10. As many as had plagues Marke calls diseases here plagues or stroakes that Hee might shew that diseases are divine punishments of sinne and sent by God 2. That hee might signifie greater and more cruell diseases Psal. 89.33 Chemnit Vers. 13. And he goeth up into a Mountaine As he was wont as oft as he purposed to pray to his Father more earnestly So he gave an example to his that they should alwayes begin imposition of hands with prayers which the Apostles followed Act. 1.24 and 14.23 Vers 16. Foure names of the Apostles are Greek Peter Andrew Philip and Bartholomew Cephas is a Chaldee word the rest are Hebrew Simon Hearing obeying Iacobus Supplanting Iohn Gracious Iudas Confessing celebrating Matthew Given who was therefore called Levi quasi adhaerens Domino as it were adhearing to the Lord. Thaddaeus As it were pappie quasi mammosus a pap in Syriacke is called Thad Lebbaeus Corculum a little heart à corde derivatum Drusius Vers. 17. He named them Boanerges which is the sonnes of thunder This name saith Ierome was given them because they were taken with Christ into the Mountaine where he was transfigured to heare the voyce of the Father out of the Cloud testifying of his Son whose voice seemed to the people to be thunder as appeares by the 12. of Iohn 29. Some think they were so called because they were more vehement and terrible in their preaching than the rest of the Apostles See Rev. 4.5 Heb. 12.26 so Brugensis and others Christ in imposing of this name seemes to have respect to the second of Haggai 7. saith Grotius CHAP. IV. Verse 9. HEE that hath eares to heare let him heare A forme of speech to stirre up attention as v. 23. Matth. 11.15 and 13.9 and 43. Mark 7.16 Luke 8.8 and 14.35 Vers. 11. Vnto them that are without all these things are done in parables By which hee not onely understands those who through their whole life are altogether strangers from the kingdome of God as the wild barbarous Gentiles who were from their child-hood given to idolatry but also all those who for a time were the children of the kingdome but by their owne impiety deserved to be divorced and cast out of the kingdome Vers. 22. There is nothing bid viz. In our hearts though never so closely which shall not be manifested viz. by the power of the word most plainely Vers. 24. With what measure you mete it shall be measured to you With what measure you mete to God in duty God will mete to you in grace Cant. 1.3 Vers. 25. For he that hath to him shall be given That is He that heares as he ought to heare every time that hee heares he growes something more rich he gaines some more saving knowledge Vers. 26. So is the kingdom of God as if a man should cast seed into the ground Although this similitude tends to the same purpose that the two former yet Christ seemes purposely to direct his speech to the Ministers of the word lest they should more negligently follow their calling because the fruit of their labour doth not presently appeare therefore he propounds the Husbandmen to them to imitate who cast their seed into the ground with a hope of mowing neither are anxiously disquieted but go to bed and rise that is after their manner are intent upon their daily labour and refresh themselves with rest in the night till at the length the Corne grow ripe Calvin Vers. 38. Master carest thou not that we perish The Disciples were too much fixed on their Masters carnall presence here they do not simply pray but expostulate with Christ Luke notes their confused trembling Master Master we perish Vers. 39. And said unto the Sea peace be still The Greek is more emphaticall he put a bridle on the mouth of the Sea or haltered it that it might rage no more it is used 1 Cor. 9.9 Vers. 40. How is it that ye have no faith That they entreated him to help them it was rather a testimony of their faith if relying on the confidence of his divine power they had quietly and without so great feare hoped for that help which they begd CHAP. V. Verse 2. IMmediately there met him out of the tombes a man with an uncleane spirit Mat. 8.28 speakes of two but Marke and Luke make mention but of one yet they affirme not that it was one alone and therefore are not contrary to Matthew They mention only one either because this was the more famous of the two by the cure of whom the fame of Christ spred the farther or because he only being cured would follow Christ and being sent by him extolled him highly Vers. 5. And alwaies night day and he was in the mountaines and in the tombes The Jews did not bury theirs in the Cities lest they should be defiled by them but out of the City in fields and especially in desart parts where almost every family had his Sepulcre cut out in some rock Vers. 7. What have I to do with thee For indeed Christ and the Devill differ in nature studies
Christ and began thence Vers. 4. That thou mightest know the certainty of those things ãâã ãâã ãâã ãâã ãâã is properly such a certaintie by which we are certaine that we do not erre Wherein thou hast been instructed Or catechized ãâã ãâã ãâã ãâã ãâã that is wherein thou hast beene hitherto taught by a lively voyce either before or after baptisme ãâã ãâã ãâã ãâã ãâã in Paul and Luke signifies to teach the rudiments of Christian Religion viva voce Gal. 6.6 Whence the candidates of baptisme were called Catechumeni in the primitive Church because before baptisme the first principles of the Christian faith were taught them by their teachers viva voce Lucas Brugensis Vers. 5. Of the câurse of Abia That is the weeke of Abia. 2 Chron. 23.8 For the family of Abia was not now extant among the courses there is no mention at all of him among the Priests that returned out of captivity and therefore the Evangelist saith not that Zacharie was of his family but of his course that is of a course that bare his name Mr. Lightfoot of the Temple-service Vers. 6. Righteous before God That is upright Walking in all the Commandements and ordinances of the Lord blamelesse Commandements That is matters of morality and perpetuall necessity Ordinances That is all such outward appurtenances to the worship of God as were required Vers. 7. And they had no child because that Elizabeth was barren and they both were now well stricken in yeares Elizabeth was barren in the flower of her age and old age makes fruitfull women barren therefore in two obstacles there is a double wonder of the divine power and that the Lord by a stretched hand from heaven might witnesse that the Prophet was sent by him Vers. 12. And when Zacharias saw him he was troubled Both by reason of the new and unusuall vision and also because of the Majestie of the Angell appearing for hee appeared in a heavenly shape Even good men have been afraid at the presence of good Angells when they have come with good tidings Corpus mortale tumultus non velit aetherios Vers. 15. He shall be great Both by reason of gifts and authority and especially by reason of office In the sight of the Lord That is in the Church or in the Ministerie of the Lord because he did as it were point with his finger at the present Messiah Shall be filled with the Holy Ghost The filling with the Spirit signifies excellent singular and extraordinary gifts of the Spirit or abundance of gifts For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit Act. 6.5 and 11.24 Vers. 17. The disobedient The Greek word may signifie either such as will not be perswaded to believe or rebellious Both doth imply some stubbornesse and therefore the Syriacke translation hath it stubborne Vers. 19. I am Gabriel Gabriel signifies the strong of the mighty God by this hee would teach Zacharie that he ought to be admonished by beholding of him not to measure this businesse by humane weakenesse It makes also for the confirmation of the certainety that the same Angell which foretold the supputation of the time of the Messiah Dan. 9.21 Should declare the accomplishment of it That stand in the presence of God That is which serve him as the Lord lives in whose presence I stand that is whom I serve Grotius thinkes it is a speech taken from the Courts in the East and is as much as if he should say that he is not every servant but a Prince of the Heavenly kingdome See Matth. 18.10 Vers. 22. Remained speechlesse He was a Priest of Aarons seed to signifie that the end of his Priest-hood was at hand and that the people should looke for another Priest Vers. 24. Hid her selfe The word in the originall signifies very secret hiding Hiding is comming into lesse company than ordinary five months A month is here to be taken as women in their matters use to count a month Piscator thinkes it hard to be told why five months are mentioned Beza alledgeth three causes either because all Jewish women used to do so or she misdoubted whether it would fall so yea or no or because hiding her selfe so long and then comming abrod on the sudden the wonder might seeme the greater Chemnitius saith because she was ashamed to have lust now in her old age because she might at her first coming abroad convince that she was with child The Arabicke hath it occultavit graviditatem suam she hid her being with child lest we should think that she was not seen by any for five whole months but that she conceald her being with child for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent especially if by reason of their great age there be no cause to suspect so much Vers. 25. My reproach In that she cals it her reproach rather than her husbands we thence learne saith Cartwright that either yoakfellow ought rather to ascribe the sault of barrennesse to themselves rather than to lay it on the other Vers. 28. Highly favoured or graciously accepetd or much graced The Greeke word signifieth freely beloved not full of grace both here and Ephes. 1. in Chrysostomes judgement The Monkes have depraved these words and say that Mary is full of grace as the necke of the Church as Christ is the Head and that blessed among women they have in their postils transformed into this blasphemous sentence let women be blessed in thee as men in the Son Christ. These holy words of the Angell are prophanely superstitiously and idolatrously abused by the ignorant Papists as a prayer when they are none mumbled in Latine whereof they know not the sense said unto stockes and stones yea to God himselfe The Lord is with thee That forme is most usuall in Scripture but it is used two wayes 1. Optativè let the Lord be with thee Iosh. 1.17 1 Chron. 22.1 2. Indicativè the Lord shall be with thee 1 Kings 10.7 Iud. 6.12 This latter signification doth better agree to the Angels sentence Gabriel might so speake because she was about to conceive and bring forth Immanuell which is God with us Blessed art thou among women Or rather blessed be thou it is taken out of Iud. 5.14 See Ruth 3.10 Vers. 29. She was troubled at his saying As before in Zacharie v. 12. It is taken from stirred water and signifies perplexity of thoughts when one cannot tell what resolutely to think Iohn 11.33 and 13.21 Vers. 31. Shalt call his name Iesus That which Esay called Immanuell the Angell called Iesus performing the office of an Interpreter whence it appeares that there is the same signification in both For whether we say this is
his sight sincerely 4. All the dayes of their life constantly in all estates unto the end Col. 1.10 Vers. 76. The Prophet of the most High See Mat. 5.9 as if he should say Thou John saith à Lapide although thou beest such a little Child only eight dayes old yet after 29. yeares when thou art a man thou shalt be a Prophet publishing and declaring Christ. Vers. 78. The day-spring Greek the East by a metonymie of adjunct for the Sun rising The Chaldee Zach. 3. and 6. Chapters turnes it Messias that is Christ. The Hebrew word there is tsemach which properly signifies a branch CHAP. II. Vers. 1. ALl the world That is all the Provinces subject to the Romane Empire the Romans arrogantly called themselves the Lords of the whole world The Syriack hath it universus populus possessionis or Dominij ejus viz. subject to Augustus and the Romanes à Lapide Vers. 2. This taxing was first Luke saith this description was first viz. in respect of the other which followed after ten years or the first generall tax which happened in the whole world now in peace under Augustus and the Romans for the other impositions were particular in certain provinces à Lapide Vers. 4. And Joseph also went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem That is He went up from Nazareth a City of Galilee where as the Angel relates the Virgin conceived Christ. Whence Christ was called by the Jews a Galilean and Nazarite Bethlehem The house of bread it received its name from the goodness and fertility of the earth It was situated beyond Jerusalem and was distant from it a journey of two hours Vers. 7. Her first born Son The first born by the fault of the version saith one is referred to Mary as if Christ were her first born when he is so called in respect of his Deity because He is before all Creatures and for that cause truly God as 1 Col. 15. and Heb. 1.5 Because there was no roome for them in the Inn. An Inn is domus populi open to all passengers that will take it up Juris publici wherein every one hath a right yea and in the most common part of the Inn the stable all have interest Vers. 9. The Angel of the Lord came upon them It signifies a sudden and unhoped for comming Luke 21.34 and 24.4 Acts 4.1 and 10.17 and 11.11 and 12.7 1 Thess. 5.3 It signifieth also to assist one from some higher place Numb 14.14 Luk. 4.39 in which sense it may be here also taken Angelus pastoribus ãâã ãâã ãâã ãâã ãâã that is from above as it were from the aire hanging over their heads stood by them Vers. 10. Good tidings of great joy All Gods people throughout the whole world should greatly rejoyce in Christ. There are Prophecies extant in the Prophets of this great joy as Esaiah 9.3 and 35.10 and 51.5.11 Vers. 13. A multitude of the heavenly hoast So an orderly multitude of Angels is called as elsewhere a legion of Devils where many Angels appear there one as a Ruler is set over the rest Vers. 14. First the Doxologie or praise Glory be to God on high Secondly gratulation rendring the reason thereof because of Peace on Earth Good will towards men for the conjunction ãâã ãâã ãâã ãâã ãâã is not to be taken here for a copulative but as vau is frequently used in the Hebrew for a Conjunction causall Glory when it is referred to God often signifies the Divine presence or Shecinah as in 9. v. 2. the high and glorious supereminency or majesty of God which consisteth in his three-fold Supremacy of power of wisdome and of Goodness so here and then to glorifie or give glory unto God is nothing else but to acknowledge this Majesty or greatness of his supereminent Power Wisdome and Goodness Mr. Mede in loc Good will Some refer it to God and take it for the eternall love of divine complacency which moved him first to the work of our redemption See Cornel. à Lap. Others refer it unto men and make it a limitation of that which goes before reading ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã not peace on Earth to men good will but peace on earth to men of good will so Austin Cyprian Ambrose and most of the ancient and learned Fathers The Rhemists translate out of the Latine peace unto men of good will Vers. 19. Pondered them in her heart That is by meditating upon them in her mind she had wrought them into her heart and affections Vers. 21. And when eight dayes were accomplished for the Circumcising of the Child After eight dayes were consummated that he might be circumcised So Erasmus and the vulgar Latine read it but if the eight dayes were consummated the infant against the precept of the Law was circumcised the ninth day therefore Beza's version is better cum advenisset dies octavus ut circumciderent puerculum when the eighth day came that they circumcised the Child so 2 Act. 1. Beza renders it cum advenisset dies Pentecostes Vers. 23. Every Male that openeth the womb shall be called holy to the Lord Whereupon divers Fathers viz. Theophylact Ambrose and Origen said that Christ was that immaculate one who alone without the preceding act of man Matris suae vulvam aperuit as witnesseth their own Bishop Jansenius yet the Papists condemne us for saying that the blessed Virgin did in bearing Christ vulvam aperire which the Romanists will have to be all one with virginitatem corrumpere Bishop Mort. Protest Appeal l. 5. c. 22. Sect. 1. Vers. 24. A paire of Turtle Doves or two young Pigeons A manifest signe of her poverty for all à Lapides shifts for the Law was that they should offer a Lamb with a little bird but those whose poverty would not suffer them to do it they brought two little birds whence we may collect that the Wise men gave not much gold since they brought it rather to honour Christ than to exercise their liberality as their Custome was to come to their Kings Grotius Vers. 25. Waiting for the consolation of Israel That is when Christ would come who is consolation in the abstract the only ground of comfort to the Israel of God See 40. Isaiah 1. and 51.3 and 61.1 Vers. 29. As if he should say I have now Lord lived long enough Let me now depart in peace seeing I have seen thy Christ my Saviour Depart The Greek word ãâã ãâã ãâã ãâã ãâã is properly to loose one bound with bonds the LXX use it Gen. 45.2 Numb 20.29 for to dye Vers. 30. Mine eyes have seen thy Salvation There is a great emphasis in this pleonasme as when we say in Latine His ego oculis vidi we are said to see something in mind and opinion here Simeon rejoyceth at the
out two pence Christ hath bequeathed unto us for our soules health both lawes the old and new say Optatus and Ambrose Vers. 39. Which also sat at Iesus feet It was the custome of old that the Doctors for honours sake sate in a more eminent place but the Disciples and the common people sate at their feet Act. 22.3 The same custome is yet to this day observed in Temples and Schooles Mary also commends to us two gifts of the mind which in the greedy hearers of heavenly doctrine are necessary one is tranquillitie of mind without all distraction of body and thoughts the other is humility and reverence toward the Teacher the first is noted by the word sate and the latter by sitting at his feete Polyc. Lyser Vers. 40. And Martha was cumbred about much serving The Greek word rendred Cumbred ãâã ãâã ãâã ãâã ãâã signifies to be drawne and wried round and round about The adverbe of that word ãâã ãâã ãâã ãâã ãâã is used 1 Cor. 7.35 and rendred without distraction not being torne vexed and drawn asunder Vers. 41. Martha Martha A friendly compellation as Matth. 7.21 Martha is named twice it signifieth bitter as if hee had said bitter bitter 1. Bitter to her selfe in making a drudge of her selfe and neglecting the word 2. To her sister in chiding and accusing her The doubling of the name among the Hebrewes partly signifies vehemency of affection partly greatnesse of good will as Matth. 7.22 See 22.31 41.42 Verses 4. Attributes are given to riches 1. They are many things and require much labour 2. Vnnecessary 3. They will be taken from us 4. They are not the best See Luke 16.2 Vers. 42. One thing is needfull So we read it with the Vulgar that is the word of God Chrysost. Ambrose Calvin Primarily simply and per se needfull The originall is there is need of one thing one dish is enough but Grotius dislikes this That good part By an excellencie that is the best Austin Non tu malam sed illa meliorem Which shall not be taken away from her That hath once received it Christ would not suffer Mary to be drawne away from an extraordinary exercise of the word though there was much businesse by reason of his unlooked-for coming with his Disciples CHAP. XI Vers. 1. WHen he ceased The Greek word signifieth to put an end to a thing properly to sit downe and rest as if prayer were a labour Vers. 2. When yee pray say our Father c. Luke somewhat varies from Matthew in laying down the forme of the Lords prayer that he might teach that in prayer wee ought not to be so sollicitous of words as to pray in the mind and Spirit and to attend rather to the matter than to the words For the sense there is no difference to be found between both formes onely the words are changed when the sense is coincident Matthew saith ãâã ãâã ãâã ãâã ãâã this day Luke ãâã ãâã ãâã ãâã ãâã dayly Matthew hath ãâã ãâã ãâã ãâã ãâã debts Luke ãâã ãâã ãâã ãâã ãâã our sinnes Matthew saith ãâã ãâã ãâã ãâã ãâã as also we forgive Luke ãâã ãâã ãâã ãâã ãâã for even we forgive but the sense in both is the same and in Luke the conclusion for thine is the kingdome the power and the glory is omitted Vers. 5. Which of you shall have a friend and shall go unto him at midnight c. There are five excellent things observable out of this Parable 1. When a people of God are in the darkest condition they ought to sue to him for mercy and deliverance 2. It is our duty then not only to be importunate but impudent with God Ver. 8. Because of his importunity in the Greek it is impudence there should be a holy boldness in prayer 3. A people that are so importunate with God he will at last shew mercy to them 4. God will not only grant what we desire but will give more than we desire he desired but three loves he will give him as many as he needs 5. When a friend comes to a friend he shall prevaile Vers. 9. And I say unto you It is a comparison not from the like but from a greater if an impudent beggar obtaine so much from man what will not an humble and dayly petitioner obtaine from God Vers. 11. If a Son shall aske bread of any of you that is a father will he give him a stone c. This seemes to have been a common Proverbe Ver. 13. Being evill Either simply in our selves or comparatively with God The holy Spirit By which is meant First the gifts and graces of the Holy Ghost Secondly the inward sense and feeling of him in the heart thus he who hath the Holy Ghost may pray both for encrease of his gifts and for a comfortable sense and feeling of him Vers. 21. His goods are in peace Whereby is signified that the wicked of the world being possessed of Satan are at peace in themselves in regard of temptations not as if lusts do not differ among themselves but Satan will not suffer them to question their estate Vers. 27. Blessed is the womb that bare thee and the paps which thou hast sucked The periphrasis of a mother described from her belly and paps See 23.29 Qui te genuere beati Et mater foelix et quae dedit ubera nutrix Vers. 30. As Ionas was a sign unto the Ninevites so shall also the Son of man be to this generation Signum non confirmationis sed condemnationis a sign not of confirmation but Condemnation Vers. 33. No man when he hath lighted a Candle putteth it in a secret place c. Christ by the name of a Candle understands the word of God according to that Psal. 119.105 and 2 Pet. 1.19 Prov. 6.23 The word of God is compared to a Candle in many respects 1. For the Author which is God he by his Son who is the light of the world kindled this Candle thence from the beginning that is to say he hath revealed his word and by that his will to us 2. For its nature because as there is nothing purer than light in all the world with which no filth can be mingled so the words of the Lord are pure words Psal. 12.4.7 3. For its effects which are manifold the Candle reveales those things the darknesse being expelled which did first lye hid so the word of God reveales many things which are otherwise unknown the Candle directs the steps and actions of the body the word of the Lord shines in all spirituall actions Light also expels the darkness of the mind sadness and feare so the word of God first enlightens the consciences of men afterward frees from the terrours of sin and eternall damnation Vers. 44. Ye are as graves which appeare not As the deepe grave hides the stinking Carkasse and keepes in the stench from offending any mans smell within so the
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
are sermons of the Law It is in very ancient editions of the vulgar translation evertit domum for everrit domum Vers. 11. A certaine man had two Sons Adam had the image of God with other excellent gifts which he might happily use within his Fathers house he would not obey God but use them at his pleasure and so lost those excellent gifts Vers. 12. And the younger of them c. By the Prodigall Son some understand one that was never called or turned to God Mr. Perkins takes him for one that was the child of God and afterward fell away Vers. 13. With riotous living The Greek words signifie so to waste all that a man reserves nothing to himselfe Vers. 15. To feed swine Which was intolerable to a Jew to whom swine were an abomination Vers. 16. Would faine have filled his belly with the huskes Which is the food rather of beasts than men whence Horace exprest extreme frugality by these words saying siliquis vivit siliquis pane secundo Vers. 17. Came to himselfe Or into himselfe as the Greek As a man that was drunk mad or newly raised from sleepe or out of a swound some Divines make allusions of all Have bread enough By bread according to the Scripture phrase is meant all kind of needfull wholesome food for it is opposed to huskes which are unwholesome and fitter for swine than men Vers. 18. I have sinned against heaven and against thee Against the first and second Table Vers. 20. And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Amongst all the Parables of Christ this is excellent full of affection and set forth in lively colours The old Father sees a great way off dimme eyes can see a great way when the Son is the object His bowels roll within him he had compassion of him He runs It had been sufficient for him to have stood being old and a Father and an offended Father Love doth descend not ascend the Son goes to the Father he runs to the Son Then he cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himselfe into him Yet he speakes not one word his joy was too great to be uttered but he puts his whole mouth unto and kisseth him the badge of peace love and reconciliation Here is declared the great goodnesse of God who most mercifully pardons the sinnes of the truely penitent 22.23 Verses Some understand by the robe the royalty which Adam lost by the ring the seale of Gods holy Spirit by the shoes the preparation of the Gospell of peace by the fat Calfe Christ who was slaine from the beginning There is nothing else intended but to set forth the riches of Gods manifold mercyes whereby he supplies all our wants and bestoweth whatsoever is needfull for us upon our true repentance The use of rings was ancient as appeares Gen. 38.18 Among the Romanes it was an ensigne of vertue honour and especially nobility whereby they were distinguished from the common people and the Son is exempted by this meanes from his servile estate and finds place among the children free Annulus aureus ornatus est hominis liberi locupletis Brugensis Shoes on his feete For his feete were naked CHAP. XVI Verse 1. THere was a certaine rich man which had a Steward and the same was accused unto him that he had wasted his goods c. Our Saviours intention in this Parable is to exhort all men especially those in great place to improve these outward things for the advancement of their own Spirituall and everlasting good v. 9. Christ propounds in the Parable two person 1. A rich man 2. His Steward 1. The rich man is God whose Stewards are all men because he gives their good things to them although to one more to another lesse Those good things are 1. The goods of the world or fortune as some call them gold silver fields cattle livings dominions Gen. 9.2 2. Goods of the body as health beauty strength all the senses 3. Goods of the mind or Spirituall wit wisedome prudence memory eloquence peace the word of salvation the promise of grace righteousnesse and life eternall God hath bestowed his gifts on us that we may moderately use them in his feare serve our neighbours with them and improve them for the Lord because wee shall give an account of them How to use our goods so as to shew our selves good Stewards 1. In respect of God we must serve him with all these goods of ours 2. For our neighbour if we have more than he we should communicate freely to him Prov. 5.16 Vers. 8. The Lord commended the unjust Steward because he had done wisely Propter solertiam non propter fallaciam Grotius As we may condemne a matter yet commend the parties wit The children of this world are in their generation wiser They are not in genere wise but in genere suo wise to do evill Ier. 4.2 not wiser absolutely but secundum quid in their generation that is in the things of the world The children of light That is Christians who by the Holy Ghost and baptisme are made the sons of God Vers. 9. Make to your selves friends of the mammon of unrighteousnesse Riches are called unrighteous not because they are always unjustly possessed but because they are occasions and motives of great unrighteousnesse or else rather unrighteous is put here for false in the Hebrew phrase that is they are not true riches the words following confirme this exposition See Heinsius That when ye faile That is die so the Septuagint useth this greek word by which it renders Moth. Ier. 42.17 18. They may receive you Receiving is not mentioned here in regard of merit as the Papists say as though a man could deserve it by giving almes but either by way of hearty prayers made by the poore that they may be received or else because their almes shall be unto them a pledge and earnest of their receiving into Gods kingdome Vers. 12. And if ye have not been faithfull in that which is another mans who shall give you that which is your own Teaching that he which is unfaithfull to another seldome is faithfull in his own affaires Vers. 13. No man can serve two Masters Not contrary masters as God and Mammon are Vers. 14. And they derided him The Pharisees did not simply laugh at Christ but gave also externall signes of scorne in their countenance gestures they blew their noses at him for that 's the meaning of the originall Vers. 15. Christ doth not yeeld to the scoffes of the Pharisees but defends the authority of his doctrine and in like manner inveighes against them with a just zeale and puls away the maske of hypocrisie from them Ye are they which justifie
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 ãâã ãâã ãâã ãâã ãâã 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
whole Old Testament Vers. 35. And the Scripture cannot be broken No man dare dispute against its authority Non potest ei contradici as he that doth any thing against a precept is said to breake it Matth. 5.19 and John 5.18 and 7.23 So also he that contradicts an affirmation Grotius Vers. 37 38. If I do not the workes of my Father beleeve me not But if I doe though yee beleeve not mee beleeve the works c. The argument of it selfe is plaine No man can of himselfe and by his own power do divine workes unlesse he be truly God I do divine workes by my own power yea I doe the workes of my Father not onely the like and equall but the same with the Father therefore I am truely God neither deserve I to be counted a blasphemer because I said I was one with the Father That the Father is in mee That is that you may know that the unity of the Father and me is so individuall that one exists in the other Such a union cannot be found in all the creatures to finde two one of which is so in the other that they are one and the same nature numerically But the nature and essence of God the Father and God the Son is so one and the same that all the Fathers essence is in the Son and in like manner the essence of the Son wholly in the Father and so the whole Father subsisteth in the Son and the whole Son in the Father Iohn 14.9 CHAP. XI Vers. 1. WAS sick The Greek word ãâã ãâã ãâã ãâã ãâã is used of one that is very sick Matth. 10.8 Luke 4.46 The towne of Mary and her sister Martha Those Sisters were the Commanders of that Towne and Castle as Iohn 1.44 Vers. 2. That Mary which annointed the Lord There were many Maries therefore for difference sake he addes those words Which annointed The time past which the Evangelist useth annointed ought not to be referred to the time of the thing done of which he now speakes but to the time in which he wrote as if he should say this is the Mary which afterward powred out the ointment upon which occasion the Disciples murmured Vers. 3. Lord behold he whom thou lovest is sick We may tell God what he knowes Christs beloved is subject to outward miseries Vers. 4. That the Son of God might be glorified thereby By raising of him which he deferres for his glory and our good Vers. 5. Now Iesus loved Martha and her Sister and Lazarus He loved those who were used to intertaine him as Elias 1 Kings 17.9 Elisha 2 Kings 4.8 Kindnesses shewed to the Saints are not lost Matth. 10.41 Vers. 9. Are there not twelve houres in the day Christ comforts them from Gods providence God made the day twelve houres who can make it shorter for who can shorten mans life Matth. 10.30 Psal. 139.16 Iob. 14.3 As when we walke in the day we need not stumble so in Gods wayes vocatio Dei instar lucis divinae est Calvin Vers. 11. Our friend Lazarus sleepeth Death parts not friend-ship But I go that I may awake him out of sleepe As if he should say I will not ascend into Judaea that I may provoke the Jews with disputations or Sermons but that I may visite Lazarus our common friend and raise him from sleep Christs modestie appeares in this that when he had said he slept he immediately added that he would raise him when he saith he is dead he addes no such thing Vers. 12. Lord if he sleepe he shall doe well They meant a naturall sleepe for sleepe in greater diseases is a signe of health returning Vers. 15. To the intent yee may beleeve That is that their faith may increase and bee confirmed It was increased first by that which they heard Christ to relate to them what happened about Lazarus none telling them and by that great Miracle of raising one dead foure dayes which if he had been present he had either driven away the disease or raised him newly dead Polyc. Lyser Vers. 16. Let us also go that we may die with him With Lazarus Beda takes it to bee his godly desire Polanus his infirmity we shall be killed as v. 8. Vers. 18. Bethanie was nigh unto Ierusalem about fifteene furlongs off Stadium a Furlong containes 600. foote that is a 125. paces Calv. The holy Evangelists St. Luke ch 24.13 and Iohn here reckon the way by Furlongs See the Travels of the Patriarkes p. 1. and 2. Vers. 21. If thou hadst been here We sent thee word a kind of reproving Vers. 23. Thy brother shall rise againe He tels not when Polanus Needes no prayers to raise him Vers. 25. I am the resurrection and the life The cause of the resurrection of all men as God of the Church as Mediator and head thereof 1 Cor. 15.22 that is I am the authour both of this life and the life to come I quicken in this life by the life of grace and give eternall life in the world to come Vers. 26. Beleevest thou this That I am the resurrection and life Vers. 27. Lord I beleeve that thou art the Christ the Son of God which should come into the world A full and perfect description she confesseth his person and office that is I can not doubt but those that cleave to thee shall have life eternall Vers. 28. Secretly Because of the Jewes malice Vers. 29. She arose quickly and came unto him Christ is accepted in trouble Vers. 33. Groaned in the Spirit The Greek word signifieth that commotion of mind which is in anger with a rage and horrour Tremellius well renders the Syriacke vehementer commotus est in Spiritu suo And was troubled ãâã ãâã ãâã ãâã ãâã he troubled himselfe his own judgement spirit and heart stirred up his affections to be troubled His affections were wrought on judiciously right reason did alwayes direct and moderate them These passions in Christ were not so much passions as propassions freely assumed as Divines from Damascene teach Vers. 35. Iesus wept The Text saith he was glad v. 15. so that hee wept onely for his friends sake who were then a weeping to shew us the necessity of mourning with those that mourne say the Fathers on the place He hath a sence of our infirmities See Luke 19.41 Heb. 5.7 Christ was here thrice very much moved and wept First v. 33. When he saw Mary and the Jewes weeping Secondly here Thirdly in v. 38. when he saw Lazarus his Sepulchre Vers. 44. And he that was dead came forth c. Lazarus had no favour to be raised to dye againe he dies once more than ordinary Vers. 45. Beleeved on him By beleeving here nothing else ought to bee unstood but a docilitie to embrace the Doctrine of Christ. Vers. 47. Then gathered the chiefe Priests and the Pharisees a councill and said what doe we Therefore not onely
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price ãâã ãâã ãâã ãâã ãâã translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders ãâã ãâã ãâã ãâã ãâã purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
The twelve minor Prophets were joyned in one booke least by their littlenesse they should be scattered or perish Vers. 43. Yea ye tooke up the tabernacle of Moloch and the starr of your god Rempham That which the Prophet Amos 5.26 cals Chiun that Steven cals Rempham some would have this to be Hercules whom they thinke to have beene a Gyant from the Hebrew Rapha a gyant others say it is the God of the Syrians Rimmon Verse 51. Ye stiffenecked and uncircumcised in heart and eares yea doe alwayes resist the Holy Ghost Whence the Arminians conclude there is a power in a man to resist the Holy Ghost It must be understood of the ministery of the Prophets and Apostles who spake by the Spirit of God and not of the Spirit himselfe and them in some things not in all A thing is said to resist quod non cedit tactui there is a more generall and a more immediate touch when the Spirit comes neere the soule Vers. 53. Who have received the Law by the disposition of Angels Or in the midst of the rankes of Angels who accompanyed God their Soveraigne Lord when he declared the Law Vers. 54. Gnashed on them with their Teeth ãâã ãâã ãâã ãâã ãâã they gnashed with their teeth as if they had been cutting with a Saw Vers. 55. And saw the glory of God A certain brightnesse by which the Majesty of God was represented See Exod. 24.17 and 34.18.22 Ezech. 2.1 Vers. 56. Standing on the right hand of God To stand up is for ones help plead ones cause Psal. 35.2 Non sedentem quomodo alibi describitur ad ostendendam regiam dignitatem sed stantem quasi paratum in opem suorum is Grotius his note on the 55. verse Vers. 58. At a young mans Feet Ambrose and Theodorete think that Paul was but 20 yeares old at his first conversion but the Greek word here hath not so much respect unto his age and youth as to his courage and fiercenesse as the word signifies as Budaeus sheweth Euripides calleth bold and insolent speech ãâã ãâã ãâã ãâã ãâã Paul is termed by another word Act. 9.13 Besides he spent his youth among the Jewes before his conversion Act. 26.6 and had authority committed unto him not incident to a very youth Acts 26.9 Vers. 60. Lay not this sinne to their Charge The word which he useth here noteth such a kind of imputing or laying to ones charge as remaineth firme and stedfast for ever never to be remitted vide Bezam Si Stephanus non or asset ecclesia Paulum non habuisset Austen thought God ordained Stevens Prayer to be a meanes of Pauls conversion see beginning of the next Chapter CHAP. VIII Vers. 18. HE offered them Mony He would buy the Holy Ghost because hee meant to sell it Vers. 21. Thou hast neither part nor lot in this matter A kind of Proverbe among the Hebrewes Vers. 23. For I perceive that thou art in the gall of bitternesse That is the extremity of it the Hebrewes when they cannot expresse a thing fully they put two words together to shew the full extent of it that is in a state of sin and impenitency which will at last bring forth the bitternesse of punishment Vers. 27. A man of Ethiopia Vers. 30. Vnderstandest thou what thâu readest q. d. to what purpose readest thou if thou be not carefull to understand what thou readest Mr. Hildersam Vers. 39. The Spirit of the Lord caught away Philip Some understand it of an Angell of the Lord as Mr. Beza noteth from Gaza to Azotus which was about thirty six miles CHAP. IX Vers. 5. IT is hard for thee to kick against the Pricks It is a proverbiall Speech used in Heathen writers also Vers. 7. Hearing a voice object 22. Acts. 9. the Apostle saith expressely they heard not his voice which spake unto him Paul did not onely see Christs person but heard a voice distinctly the others heard a sound but not distinctly nor saw his person Cajetane truly expounds it the voyce which they heard was Pauls not Christs see Calvin and Doctor Reynolds on Psal. 110. pag. 381. Vers. 15. For he is a chosen vessel unto me That is to publish among them the doctrin or the Gospell Rev. 2.13 He alludes to that state of Sanctification whereto the Lord had lately called him whereby he made him a fit instrument for the glory of his name in the ministery of the Gospell Vers. 22. Proving ãâã ãâã ãâã ãâã ãâã confirming that is as Beza notes Collatis testimoniis demonstrans demonstrating it by comparing of one Scripture with another according to the manner of Artificers who being about to compact or joyne are wont to fit all the parts amongst themselves that every one of them may perfectly agree with each other Vers. 37. Whom when they had washed they laid her in an upper chamber The washings of the dead were usuall with many Nations Vers. 40. Tabitha arise Tabitha is rather a Syriack then Hebrew name which Luke rendred in Greek Dorcas both signifieth a Goat He useth the same words by which those that sleepe are raised that he may shew with what easinesse the Divine power raiseth the dead CHAP. X. Vers. 11. ANd saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four Corners and let down to the earth The foure Corners of the sheet signified the foure parts of the world all sorts of living creatures signified all sorts of men the sheet the Church militant Vers. 13. Kill and eat The Pope may kill or slay and eat when he will or can but if he be Peters successor he must feed the sheep not feed on them Vers. 15. What God hath cleansed God is said to purifie things that is he pronounceth things to be pure pollute thou not that is imploy thou not as thou dost other things to common uses but let it serve to holy uses onely Vers. 16. The vessel was received up again into heaven to shew that in the end of the world the whole Church militant shall be transported into heaven and become triumphant Vers. 24. Neare friends Or necessary friends they seeme to take away the Sunne out of the world said the heathen oratour who take away friendship from the life of men and we doe not more need fire and water then friendship Vers. 31. Thy Prayer is heard Heard effectually the compound word here used signifies so See Heb. 5.7 Vers. 41. Chosen before of God See after 14.23 CHAP. XI Vers. 20. PReaching the Lord Iesus Lay-men may Preach upon occasion to Churches disordered and to persons not yet gathered to any Church Those which were dispersed upon the persecution raised about Saint Steven did publish the Gospell where there was no Church Acts 8.4 and here But how eminent soever mens abilities are how well soever
known to themselves or the world to undertake the instruction of the people without publike order in publike Assemblies is a thing that no Scripture no time no custome of the Primitive Church will allow Thorndikes Service of God at Religious Assemblies cap. 11. See more there Vers. 24. He was a good man This lookes both wayes First upon this he exhorted Secondly upon this much people Being a good man his care was great to be diligent for a common good and in as much as he was a good man of a gracious and holy carriage he did much good the people were the more affected with his Ministry Vers 26. Christians After the manner of the Graecians which named the Schollers from their Masters as Pythagoreans Platauicks Aristotelians Epicureans Before they were called Galileans and Nazarens as Suidas testifieth the most honourable name of Christians is in Italie and at Rome the Country and Sea of Antichrist a name of reproach and usually abused to signifie a foole or a dolt CHAP. XII Vers. 6. THe same night Peter was sleeping between two Souldiers bound with two Chaines and the Keepers before the doore kept the prison All these circumstances wonderfully illustrate Gods power Peter was carefully kept might not sleep alone and was bound in two Chains and other keepers also set at the doores Vers. 12. Where many were gathered together praying In the originall it is Many thronged together to pray Vers. 15 It is his Angell Or a Messenger from him as it is translated Luke 7.24 CHAP. XIII Vers. 1. Brought up with Herod The Greeke word ãâã ãâã ãâã ãâã ãâã signifieth him who from his infancy was educated with another as 2. Maccha 9.29 So Plato Plutark and others use it and so the Syriack takes it here Vers. 2. As they Ministred to the Lord Baronius and Bellarmine translate it they sacrificing But Casaubone who for Greek-learning hath scarce had his equall in this our age saith ãâã ãâã ãâã ãâã ãâã hath been used ecclesiastically for whatsoever religious ministration even for sole praying when there is no occasion of sacrifice and he instanceth in the fathers mentioning the morning and evening ãâã ãâã ãâã ãâã ãâã of the Church Whensoever it is applyed to sacred ministery and used absolutely it is alwayes taken for the act of sacrificing Bellarm. l. 1. de Missa c. 13. But therein he much mistakes for in the example which he addes Luke 1.23 ãâã ãâã ãâã ãâã ãâã is not a sacrifice but a generall word and comprehends all Priestly and Leviticall ministeries but it fell to Zacharies lot to offer incense not to sacrifice Here the Greek word used by the Evangelist signifies to minister or serve in any publike function either of the Church or of the common-wealth So doth Saint Paul call the civill magistrates by a name derived of this verb or from whence this verb is derived ãâã ãâã ãâã ãâã ãâã Ministers Rom. 13.6 Therefore the vulgar translation hath better translated the participle in this place generally ministring then Erasmus doth by a speciall kind of ministring that is sacrificing Vers. 15. And after the reading of the Law and the Prophets From this place and that 15.21 It is collected that in the time of Christ and the Apostles that division of the Law into 54. or as some say 53. Paraschas or Sections was in use They read a Section every Sabbath saving that they joyned two of the shortest twice together that they might yeerly read over all the Law To these so many Sections selected here and there out of the Prophets answered Vers. 18. Suffered be their manners He suffered the ill manners the word is significant Vers. 21. By the space of forty yeares See 1 Sam 13.1 Vers. 33. As it is also written in the second Psalme Some hold that the division of the Scripture into Chapters is neither divinely inspired nor very ancient if we except the ââalmes the distinction of which into a certain number and order is very ancient as we may see here In the other Bookes the mention of Chapters followed long after For Sixtus Senensis denyeth that any book written in Hebrew or Greek before 500 yeeres contained the distinction of Chapters Some ascribe this to Hugo Cardinall others to others This day have I begotten thee Christ is said in the day of his resurrection to be begotten of his Father declarativè because then he was most evidently shewne to bee the Sonne of God Vers. 34. The sure mercies of David Greek the holy things of David so mercies that they shall be sanctified Vers. 35. Thou shalt not suffer thine holy one to see corruption Yet presently vers 36. He addeth that therein was verified the Prophesie in Psalme 16.10 implying thereby that he descended in some sort for the time into corruption although in that time he did not suffer corruption As the word Shacath which the Prophet used in the Psalme doth signifie as well the pit or place of corruption as the corruption it selfe so also the word ãâã ãâã ãâã ãâã ãâã whereby Luke expresseth the same is used by the Greek interpreters of the old Testament to signifie not the corruption it selfe alone but the very place of it likewise as Psal. 7.15 and 9.16 Prov. 26.27 Vers. 40. In the Prophets That is in one of the Prophets viz. Hab. 1.5 Vers. 42. Preached to them the next Sabbath Gr. ãâã ãâã ãâã ãâã ãâã in the space betwixt it and the next Sabbath Vers. 43. Religious proselytes This word is used of Luke indifferently to note an earnestnesse both in the true and false religion See 50. v. Vers. 46. It was necessary that the word of God should first have been spoken to you Because the Jewes were the people that God had owned among all Nations they had a double priviledge before Christs comming they were soli the onely people to whom the Gospell was Preacht after his comming they were primi the first invited guests Vers. 48. As were ordained to eternall life The Syriack hath it positi put Hee was ignorant saith de Dieu of that which the Heretickes of these dayes have dreamed that by ãâã ãâã ãâã ãâã ãâã are understood those which should be apt in themselves and should dispose themselves to eternall life Vers. 51. But they shook off the dust of their feet against them It was a military signe of old whereby they knew that the enemy was approaching for their destruction when they saw the horses approaching neere unto them and raising the dust with their feet against them then they might know their destruction was at hand So the Jewes might know by the Apostles shaking off the dust of their feet that there was no peace for them any more but their destruction was at hand CHAP. XIV Vers. 9. PErceiving that he had faith to be healed He perceived it by his countenance he looked so cheerefully and greedily
upon him as if he drunk in every point that he said Vers. 23. And when they had ordained them Elders The Greeke word saith one signifies to ordaine by voyces The Graecians used in their Elections the ceremony of holding up their hand to testifie their liking of him that was chosen the Romans going from one side unto another whereof came pedibus ire in sentenâiam The word doth not necessarily signifie a choosing by suffrage but a choosing by and with authority and power and is attributed to the holy Ghost choosing of the Apostles elsewhere where no suffrage of the people can have any place and so here it signifieth for it is attributed to Paul and Silos not the people they were present not to certifie or disannull but to yeeld to and accept of the choice which they should make CHAP. XV. Vers. 9. PVrifying their hearts by faith The heart is purified by the bloud of Christ which faith layeth hold on Acts 26.18 which are sanctified by faith Vers. 24. Ye must be circumcised See 16. Chap. 3. Circumcision was taken away as a sacrament but it was not yet honourably buried and therefore it remained onely as a ceremony Vers. 28. It seemed good to the holy Ghost and to us As being assured of the certaine direction of the holy Ghost Necessary things Not as they were under the Law but in respect of the edification of the weake Vers. 29. From bloud and from things strangled and from fornication The Gentiles are forbid the eating of bloud and things strangled because of the cohabitation of the Jewes who were to be forborne while the Temple stood and untill that generation were dead which sometimes saw the ceremonies of force The reason of the conjunction of fornication with things indifferent viz. bloud and things strangled was the generall account that the Gentiles made of fornication not the Councels own opinion Because all these did equally disturbe the Church and stir up strife between the Gentiles converted and the weake Jewes Bloud was forbidden after Christs ascension onely in regard of offence and for a time so long as the weake Jew remained weak not in regard of conscience 1. Cor. 6.12 The Apostles forbid fornication amongst certain things indifferent not that they judged it an indifferent thing but because it so seemed to those Gentiles And this seemes to have been the opinion of the Corinthians Amongst the Papists simple fornication is accounted a veniall sinne and those that are carnall among us take fornication committed by a young man especially but for a trick of youth Vers. 39. And the contention was so sharp between them The word signifies such sharpnesse as there is in Vineger It is used by Physitians to signifie the sharpnesse of the feverish humour when it is acting in a fit Their dissention put them as it were into the fit of a fever CHAP. XVI Vers. 3. ANd took and circumcised him He was not circumcised because as Talmudists say it was not lawfull for the mother to circumcise her son his Father being unwilling for the authority of the Father prevailed He was not circumcised because it was necessary or because the religion of that signe yet continued but that Paul might avoid the scandall the thing was free in respect of God circumcision was not now a Sacrament as it was to Abraham and his posterity but an indifferent ceremony which might increase charity but did not exercise piety Paul would not circumcise Titus Vers. 13. Where Prayer was wont to be made where there was taken to be a Proseucha a place for prayer without the City The Syriacke hath Quia ibi conspiciebatur domus orationis the Arabick Locus orationis Verse 14. Whose heart the Lord opened The metaphore is taken from opening a door or lock and he that is the opener is he that hath the Key of David Rev. 3.7 Vers. 16. A spirit of divination Or of Python the Epithete of Apollo who gave answer to these that sought him ãâã ãâã ãâã ãâã ãâã whence he is called Apollo Pythius and Delphicus from that famous place whose name also was Pytho Beza Vers. 22. Rent off their clothes Of the Apostles not their own Erasmus saith the words may be taken either way but Calvin and Beza dislike that Vers. 31. Beleeve in the Lord Iesus Christ and thou shalt be saved and thy house Shall one be saved by anothers faith He shall not inherite eternall life unlesse he beleeve himselfe but he speakes here of being brought under the onely meanes of salvation Act. 28 28 Heb. 2.3 CHAP. XVII Vers. 11. THâse were more noble Gr. Better borne and bred of a more noble disposition The Country towne of Berea was more zealous and religious then the rich and stately City of Thessâlânica Vers. 18 Encountred him The greeke word is taken from warres as appeares Luk 12.31 so Polybius often useth it whom Luke loves to follow Grotius in loc What will this babler say Seminiverbius this sower of words say The Greeke word signifies such a one as they that stood in the corne-markets and gathered up the corne that fell besiâes the sacks in emptying as Casaubone observes that is a man of no worth Some thinke it is an allusion to little birds which pick up the seed sowne yet are troublesome with their continuall chirping A setter forth of strange Gods of strange or new devils or new gods for the Gods of the Gentiles were devils and the word ãâã ãâã ãâã ãâã ãâã is of the middle signification and signifieth either a good Angell or a bad B Smith Vers. 21. Spent their time in nothing else but either to tell or to heare some new thing To which end they often met in barbers shops where all the newes that was going in those dayes was currant hence we say verba in tonstrinis proculcata Vers. 22. Too superstitious The comparative degree though mostly it increase yet it is sometimes terminus diminuens somewhat superstitious and he puts a quasi to it to make it yet more milde as it were somewhat superstitious the Athenians had teretes aures smooth eares yea and the word it selfe hath an Euphemismus too for ãâã ãâã ãâã ãâã ãâã is one that feares the Gods They worshipt indeed devils Moses called them so so doth the Psalmist Dr. Clerk Vers. 23. And beheld your devotions The Rhemists translate ãâã ãâã ãâã ãâã ãâã here Idols according to the vulgar which renders it simulachra which is too narrow our translation is fitter the word Devotion is indifferent either to true or false devotion so is the Greeke The originall word signifies whatsoever men doe reverence for religions sake The Dictionaries say it signifieth the formes of worship or devotions as well as the thing worshipped To the unknowne God Lucian saith the neighbour Countries would sweare by him unknowne at Athens some thinke they
would not have their Gods knowne lest enemies by Magicke should get them away hence they chained their Gods Macrobius Vers. 25. Life and breath That is the breath of life as Gen. 2.7 see Iob. 3.5 It runs smoothly in the originall Vers. 28. And move Which is to be understood as well of the motions of the minde in thoughts and desires as of the body And have our being This is the meaning of it we have not onely had our being from him at the first but our being is in him We have our being in him as the beames in the Sun and an accident in the subject Vers. 30. God winked at ãâã ãâã ãâã ãâã ãâã That is lightly passing over God regarded not as the old translation he did looke over it he did not vouchsafe to looke or set his eyes upon it cared not what became of men that lived in those dayes for that that is the meaning of the phrase appeareth by the next words and by the contrary Psal. 34.5 Some thinke it notes the indulgence of God that is he did not deale severely or strictly with them when they sinned because they had no meanes or so little meanes to keepe them from sinne rather in those times wherein there was so much blindnesse in the world God let men goe on in their sinne God had no regard to the Heathens he dealt with them as with Cain had no regard to their sacrifices CHAP. XVIII Vers. 4. ANd perswaded the Iewes Exhorted so that he perswaded and so the word signifies Vers. 10. In this City That is many that are to be converted and brought unto the faith Vers. 12. Gallio So called from his milkie whitenesse Vers. 14. Lewdnesse The greeke word translated lewdnesse here doth elegantly set forth the disposition of a lewd man such a one as is easily drawne to any wicked way Lewd comes from Loedan an old Saxon word that is of a servile disposition Vers. 26. Expounded unto him the way of God more perfectly What if I should say he learned of them to mend the manner of his preaching I am sure there is nothing against it in the text Beza expounds it the way which leadeth to God CHAP. XIX Vers. 2. WE have not so much as heard whether there be any holy Ghost It is meant in respect of the miraculous gifts of the holy Ghost for it cannot be supposed that these being now entred into Johns Baptisme could be so grossely ignorant as not to know that there was a third person in the Trinity Vers. 3. Vnto what then were ye Baptized That is into what doctrine were ye initiated and instructed Vnto Iohns Baptisme into the doctrine which Iohn sealed by Baptisme This interpretation frees this hard Text from the false Collection of Anabaptists who hence would gather that those were by Paul rebaptized who were formerly Baptized by Iohn It cannot be proved that any which were once Baptized by John were ever Baptized againe But the contrary may easily be gathered for seeing our Saviour Christ Baptized none himselfe it will follow that the Apostles were either not Baptized at all or else Baptized onely with Johns Baptisme Vers. 4. Iohn Baptized with the Baptisme That is taught the doctrine of Repentance Vers. 5. When they heard That is by Iohns Ministery Baptized into the name viz. By Iohn not by Paul Vers. 19. Curious arts That is Magick as the Syriack and Arabicke rightly render it whence the proverbe Ephesiae literae fifty thousand pieces of Silver That is 6250. pound Sterling vide de Dieu Vers. 24 Silver shrines for Diana Shrines or Temples some say little houses or Caskets to put the idoll in others think the Temple Diana was engraven on their Coyne as Beza Imagunculae seu nummi quidam saith he qui a figura Templi quam repraesentabant Templa appellabantur The Arabicke and Aethiopicke translations saith de Dieu have Images of Silver Vers. 27. All Asia Vniversalitie a Cloake for errour but we must not follow a multitude to doe evill Vers. 32. The Assembly Vers. 33. And they drew Alexander out of the multitude the same Alexander as it is thought was after a persecuter of Paul 2 Tim. 4.14 Vers. 35. A worshipper Or the Temple Keeper CHAPTER XX. Vers. 4. SEcundus Vers. 7. Vpon the first day of the week This is a better Translation then that Some one day of the week The Hebrewes use often by one to signifie the first as Gen. 1.5 and 10.25 the Greek words are an Hebraisme That day of meeting was proper to Christians 1 Cor. 16.2 It is called the Lords day Rev. 1.10 Continued his speech untill midnight Perkins notes two things from this 1. That the night mentioned here was a part of the seventh day of Pauls abode at Troas for if it were not so then he had stayed at least a night longer and so more then seven dayes because he should have stayed part of another day 2. That this night was part of the Sabbath which they then kept for they kept it in manner of a Sabbath in the exercises of piety and viz. in preaching yea he continues there till the rest was fully ended Vers. 21 Testifying hath to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Iesus Christ Here is laid down the compleat duty of a Minister 1. To preach repentance which a man must perform to God whom by his sins hee hath grievously offended 2. To preach faith in Christ and free forgivenesse and perfect salvation through faith in Christ to all that shall truly beleeve in him and after to declare unto man his righteousnesse to shew that though a man in himselfe be evill yet in Christ he is righteous and just and by him so justified as he is no more a sinner in the presence of God Vers. 22. I goe bound in the Spirit There are three interpretations of that speech one is of Camerarius and Beza who interpret it of the Holy Ghost viz. That Paul should say he goes by his impulse 2. The other of Grotius to perceive things future as present which interpretation 1 Thes. 3.4 favours a like speech of the same Paul 3. Of Heinsius who saith that Paul was sadned in Spirit for the bonds he was to suffer the Greek speech seemes to him to signifie so much Vers. 24. Finish my course with joy There is 1. Cusus naturae 2. Nequitiae 3. Pietatis 4. Muneris the fourth course of every ones particular calling is principally here intended To finish ones course Is to take up all those duties which belong to us to performe the same with cordiall integrity and persevere even to the end of the goale To finish it with joy is so to live and worke as to meet with joy at the end of our work Vers. 27. All the
Counsell of God Not his secret decrees and purposes but his revealed will specially his Counsell and purpose touching the way and meanes of salvation by Christ and Christ alone Vers. 28. This verse may be stiled Saint Paul his Trumpet not that where of hee speaketh 1 Cor. 14.8 which sendeth out an uncertaine sound but like the Trumpet of Sinay wherein there is both Clangor and horror Ezod 19.16 so vehemently it ratleth out this Episcopall this Paschall Cantell First intrinsecally Take heed to your selves For qui sibi nequam cui bonus Secondly extrinsecally take heed to the flock yea to the whole flock As Ezech. 31.39 to strengthen the weake to heale the infected to splint the sprained to reduce the wandring to seek the lost to cherish the strong this is the Clangor of the Trumpet Sed sonitus buccinae adhuc crescit in majus prolixius intendiiur Exod. 19.19 And still Saint Paul raiseth his blast by a threefold inforcement 1. Expressing the burden ad pascendum 2. The authour Spirit 3. The quality of the flock populum acquisitionis 2 Pet. 1.9 Purchased with bloud with Gods bloud with Gods own bloud this is the horror of the Trumpet Now then let him that hath an eare heare what the Spirit speaketh unto the Churches Or rather soundeth out to Churchmen for there is no Clergy man unlesse he hath drunk the Cup of slumber to the very dregs Esay 51.17 but the voyce of this Trumpet will be unto him as Samuels Message 1 Sam. 3.8 making his two eares to tingle and his heart strings to tremble Vers. 30. Also of your own selves shall men arise Nicolaitanes Rev. 2.6 speaking perverse things Teaching those things which swerve from that which is right so ãâã ãâã ãâã ãâã ãâã is taken Luk 23.2 and Acts 13.8.10 The Nicolaitanes held that marriage was a meer humane institution and such a one as did not bind mens consciences that it was lawfull to eat of the sacrifices of the Gentiles to draw away disciples after them Therefore they teach things pleasing to the flesh that so they may draw them whom the discipline of the Church offends to their party CHAP. XXI Vers. 1. AFter we were gotten from them The Greek word signifies that they were as it were by force pulled away it significantly expresseth their mutuall affections Vers 3 Now when we had discovered Cyprus A Mariners terme they use this expression still when they would shew that they see a place which before was hid from them Vers. 13. For I am ready ãâã ãâã ãâã ãâã ãâã I have my selfe in readinesse Vers. 20. Thousands ãâã ãâã ãâã ãâã ãâã ten thousand Not all of the Church of Ierusalem but come up thither from forraigne parts and far countries at this feast of Pentecost Chap. 20.16 according to the Law CHAP. XXII Vers. 3. BRought up in this City at the feet of Gamaliel The master sate in a higher place the disciple did lye upon the ground at the feet of the master Was zealous towards God The zeale which the Israelites had was of the Law the knowledge which they wanted was of the true meaning of it Vers. 16. Wash away thy sinnes That is Sacramentally The Text joyneth with the Sacrament invocation of the name of the Lord whereunto salvation is promised Rom. 10.13 Ioel. 2.22 To wash away his sins Therefore this place maketh nothing for the Popish Heresie that the Sacraments give grace ex opere operato of the work wrought Vers. 25. A man that is a Romane They had a law that a Citizen might not bee tortured any way but by the decree of the people Vers. 28. With a great summe ãâã ãâã ãâã ãâã ãâã Because this sum was gathered head by head CHAPT XXIII Vers. 3. THou whited Wall A fit similitude to expresse wicked men who for honour or profit sake pretend to be Godly Intrârsum turpes speciosi pelle decora Sanctius thinkes it is a proverb among the Hebrewes as whited Sepulchre Vers. 5. I wist not brethren that he was the high Priest Some say he doth as much as confesse his fault by excusing it with the plea of ignorance alleaging that place of Scripture which might give them to understand that he was better seen in the Law then that he would have so spoken if he had known the quality of the person to whom he spake Others say his meaning was that he did not regard or consider him as the high Priest others that he did not account him worthy to be the high Priest others that he plainely meant he did not know him to be the high Priest for it was possible hee might mistake He acknowledged him not but knew him rather to be an usurper which made him use that boldnesse Mr. Perkins His meaning was saith Grotius that he is not the High Priest or chiefe of the Senate who purchased such a dignity for Paul saith he had learned this of Gamaliel that a Judge who shall give money for obtaining of a place of honour is neither indeed a Judge nor to be honoured but to be esteemed an asse Calvin saith it is an ironicall speech and that the meaning is ego fratres in hoc homine nihil agnoseo Sacerdotale Brethren I acknowledge nothing belonging to a High Priest in this man See Doctor Prideaux on this Text p. 5. to 9. And Doctor Willet on 22. of Exodus Quest. 52. and Rivet on 23. of Exod. 28. Jun. Paralel 1. Paralel 98. Bezam in loc Vers. 6. But when Paul perceived that the one part were Saduces and the other Pharisees Paul wanted not humane prudence and therefore makes use of the differences of his enemies Of the hope and resurrection of the dead The sense is concerning the hope of the reward which the just shall receive in another world which therefore of the Hebrews is called seculum mercedis For then shall every one receive a reward worthy of his deeds The Sadducees denyed that and they denyed also the punishment of all sinne and wickednesse Drusius de tribus sectis Judaeorum l. 3. De praemio ac poena Vers. 8. Angell nor Spirit Lukes true meaning is saith Calvin that the Angels yea all Spirits were denyed by the Sadducees some interpret Spirit the immortall soul of man Others the Holy Ghost which the 9 verse of this Chapter confirmes saith Drusius De Tribus Sectis Judaeorum l. 3. Vers. 26. Vnto the most excellent CHAP. XXIV Vers. 2. SEeing that by thee wee enjoy great quietnesse It is one of the rhetoricall precepts by praising the Judge to make him benevolous to a mans selfe which Paul was not ignorant of as appeares vers 10. and 26.2.3 Vers. 5. A pestilent fellow ãâã ãâã ãâã ãâã ãâã a pestilence foolish Tertullus that mistooke the antidote for the poyson the remedy for the disease Doctor Hall A ring-leader The word signifies the first man in his ranke
a military word Qui primus ad frontem aciei constitutus est Hesychius Vers. 14. Written in the Law and Prophets That is to hold and imbrace the same faith which was embraced by the Saints and Servants of God in ancient times and which was written by Moses and the Prophets Vers. 16. Alwayes Or throughout in all cases by all meanes or at all times as the word may indifferently be construed Vers. 25. And as he reasoned of righteousnesse temperance and judgement to come Felix trembled Felix was deditus saevitiae libidini righteousnesse hath reference to others temperance to our selves judgement to God CHAP. XXV Vers. 14. DEclared This word signifies friendly and familiarly to rehearse something to one which otherwise by right he is not bound to doe as it appears here and Gal. 2.2 Vers. 19. Of their own superstition The word doth also signifie religion but hee speaketh in contempt of the true Doctrine Vers. 23. With great Pompe The originall words signifie with great phantasie or vaine shew The Lord accounts of the great glory and pompe of the world even as a phantasie or shadow CHAP. XXVI Vers. 7. VNto which promise That is thing promised viz. Life eternall by a metonymie of the adjunct Instantly That is with a kind of extension or vehemency vide Bezam Vers. 14. It is hard for thee to kick against the pricks He rehearseth the History more fully then he had reheased it before in the 9. Chapter This proverb used of those which attempt things that are like to prove ill to themselves came from the Graecians to the Jewes The Latines also have taken it up namque inscitia est adversus stimulum calces Vers. 18. Darknesse That which is called darknesse in the first is called the power of Satan in the latter clause the Devill having and holding a man in ignorance hath and holds him in his power Repent and turne to God Which latter words expound the former and plainly shew what repentance is Vers. 24. Much learning doth make thee mad Paul was learned not onely in the Law but also in traditions which did evidently teach the resurrection and good things of another life He knew the Hebrew Syriacke Greek and Latine tongues and had read the Poets CHAP. XXVII Vers. 14. EVroclydon This word hath its name so because this wind stirreth up great waves Vers. 31. Except these abide in the ship yee cannot be saved From whence it followes that the precise and peremptory decrees as they call them concerning the Salvation of any either temporall or eternall doe not render admonitions or threatnings unprofitable because they are as means and serve to execute the divine decrees Vers. 33. This day is the fourteenth day that ye have tarried and continued fasting having taken nothing Physitians write that a sick man may live 14. dayes without meat it is probable they did eat very little or nothing at all for so are the words One may be found which may endure abstinence longer but for such a multitude to doe it it is scarce credible Fasting is here improperly called an unusuall abstaining from food because all that time they had not a full meale as sad persons loath meate Vers. 34. For there shall not an hair fall from the head of any of you A proverbiall speech as may be said in Latine ne hilum quidem vobis nocebitur See Luke 21.18 CHAP. XXVIII Vers. 6. WHen he should have swollen or fallen down dead for those that are bitten by the viper their flesh swells as Dioscorides teacheth the Greek word here signifies both to be inflamed and swell but Beza prefers the latter because of the observation of Dioscorides Erasmus and the Aethiopick translation render it to be inflamed as de Dieu observes ANNOTATIONS VPON THE Epistle of PAUL the Apostle to the ROMANS CHAP. I. OF the Epistle and order of all Pauls Epistles see my Treatise of Divinity Lib. 1. ch 4. p. 70 71 72 73. The Epistle to the Romans and the Gospell of John are the Keyes of the New Testament Cardinall Poole answered well to him that demanded what course should be taken in reading the Epistle to the Romans First saith he begin at the twelfth Chapter and read to the end and practise the precepts of repentance and mortification and then set upon the former part of the Epistle where Justification and Predestination are handled Vers. 1. Paul Of his name see Beza on Acts 13.9 Calvin à Lapide on this place Paul is a Latin name from Paulus that is a little one so the Romans were wont to call those which were of a lesser stature Some think he had first this name given him upon occasion of converting Sergius Paulus the Deputy Acts 13.9 12. before he was called Saul Chrysostome writ eight Homilies in his praise and usually cals him the Apostle Hierome cals him the trumpet of the Gospel A servant of Jesus Christ In the Old Testament those which were in great Offices were called the servants of the Lord that is of God as Moses Jos. 1.1 Joshua Jud. 21.8 David Psal. 131.10 Nehemiah Nehem. 1.6 In the New Testament also Jesus Christ. Called to be an Apostle It is simply in the Greek called an Apostle that is made and appointed an Apostle See Matth. 5.9.19 Rom. 7.3 Separated to the Gospel of God He alluded perhaps to the name of the Pharisees which was à separando The Pharisee was separated to the study of the Law he being made a Christian was separated by God to the Gospel separated from his mothers womb to preach the Gospell to the Gentiles Gal. 1.15 Vers. 2. By his Prophets The Apostle hath respect to the Oracles concerning Christ and his Kingdom Gen. 3.15 Levit. 18.18 Esay 9.6 52.7 61.1 65.1 Jerem. 31.31 Vers. 4. Declared The word signifieth determined and as it were by definitive sentence concluded to be the Sonne of God With power that is powerfully an Hebraisme or miraculously viz. by the resurrection of âhe dead as is added for this Greek word ordinarily signifies a miracle in the New Testament According to the spirit of holinesse that is By the force of the Deity sanctifying and quickning the flesh he was raised from the dead and so declared mightily to be the Sonne of God As in the former by the words according to the flesh was signified the humane nature of Jesus Christ so likewise by these words according to the Spirit is here signified his Divine nature which the Scripture sets forth by the word Spirit 1 Tim. 5.16 Heb. 9.14 1 Pet. 3.18 The Apostle here cals this Spirit the Spirit of holinesse that is the holy Spirit according to the stile of the Hebrew See Exod. 2.16 Vers. 5. By whom we have received grace and Apâstleship that is the grace of Apostleship by the figure called ãâã ãâã ãâã ãâã ãâã as
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 ãâã ãâã ãâã ãâã ãâã The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word ãâã ãâã ãâã ãâã ãâã which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but ãâã ãâã ãâã ãâã ãâã which noteth the act rather and execution of that faculty and he addeth to it ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã 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
7. priviledges First they were Israelites that is of the posterity of Jacob called Israel The second is adoption in that they were reputed and called the children of God not the inward and spiritual adoption spoken of Iohn 1.12 but the federall outward Exod. 19.5 Thirdly they had the glory of God that is the mercy seat the pledge of Gods presence The fourth is the Covenant Covenants Greeke that is the two Tables of the Covenant Heb. 9.4 Fifthly the giving of the Law viz. of the judiciall and ceremoniall Law Sixthly the worship of God the publike solemnity whereof was tyed to the Temple at Jerusalem Seventhly to them pertained the promises made to the Patriarkes touching the Messias Perkins Vers 6 The word of God hath taken none effect That is then the Covenant made with the forefathers is void if the Jewes be rejected Vers. 11. Neither having done any good or evill That is before he considered of their good or evill in his decree he decreed to love Jacob and hate Esau. Mr. Perkins Vers. 12. Questio est an Paulus Histoâicè locum acceperit de duobus populis externis praerogativis an mysticè de duobus ipsiâ fratribus in particulari eorum descrimine ratione salutaris gratiae ultimi finis Vers. 13. J have loved Iacob and hated Esau There is a two fold love in God 1. Amor benevolentiae a love of well willing which God did beare to the person before the world was and it is called the love of Election as here 2. Amor complacentiae a love of complacency to his own Image in the person of this Christ speaketh Iohn 14.21.23 Rutherfords Triall and Triumph of faith Vers. 14. God forbid Greek Let it not be so 3. Rom. 6. like that speech Gen. 18.25 that be farre from thee Est longissime aver santis Absit ut hoc dicamus Grotius Vers. 18. Whom he will he hardeneth There is a threefold hardnesse of heart 1. Naturall which is the Estate of all men 2. Contracted by a custome of sinning 3. Judiciary which God inflicteth upon men as a judgement this is here meant Vers. 22. Vessells of wrath Some interpret it the Instruments of wrath rather those which fill themselves with sinne and shall be for ever filled with wrath Fitted Made up finished Vers. 23. Riches of his glory It is familiar with Paul to call a great plenty of a thing richâs Ephes. 1. His most rich and abundant glory The word glory which is twice here repeated is put for the mercy of God by a Metonymie so Ephes 1. Vers. 29 The Lord of Sabaoth Sabaoth not Sabbath of hosts not of rest and so James 5.4 R. David Kimchi gives two reasons why God is so called First because he is the onely Lord of all creatures in heaven and earth Secondly because he can easiây scatter and overthrow the great force that is in hoasts or Armies Vers. 31. The Law of righteousnesse That is the righteousnesse prescribed by the Law an Hebraisme Vers. 33. And whosoever beleeveth on him shall not be ashamed Or confounded The Apostle followeth the translation of the Septuagint in the originall Esay 28.16 the words are he that beleeveth shall not make haste the Septuagint put the consequent for the Antecedent the effect for the cause because he which is rash and maketh haste is ashamed in the end and confounded Peter Martyr expoundeth it of the patience of the Saints which doe waite for the fulfilling of Gods promise in due time not hasting to use unlawfull meanes and more particularly the Prophet there reproveth those which would not waite upon God for deliverance but depend upon present helpes Jun. annotat CHAP. X. Vers. 3. GOing about or seeking studying Vers. 4. For Christ is the end of the law The end of the Law is to justifie and save those which fulfill it Christ subjected himselfe thereto perfectly fulfilled it for us and his perfect righteousnesse is imputed to us Vers. 5. The man Even the man himselfe in and by himselfe Which doth these things Even all those things which are written in the law according to the uttermost extent of them Shall live thereby not onely temporally but eternally Vers. 10. With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation The tongue confesseth what the heart believes Vers. 13. For whosoever shall call upon the Name of the Lord shall be saved That is whosoever hath this grace given unto him truely to worship God it is an evident sign and assurance unto him that he shall be saved Vers. 18. Their sound went into all the earth That which the Prophet David speaketh of the Sunne the Apostle here applies to the Gospell to note that the circle of the Gospell is like that of the Sunne universall to the whole world The Hebrew is Their line is gone out through all the earth the LXX which the Apostle followeth their sound went into all the earth The sence is one though the expressions be different Vers. 20. But Esaias is very bold in telling the Jews to their faces that they were rejected CHAP. XI Vers. 9. LEt their table be made a snare c. By Table Origen meanes the Scriptures which became a snare unto them in that they perverted them to their own hurt Haymo and some others say that their Table is collatia verborum in mensa their meeting and conference to take Christ whereat they did but lay snares to take themselves Chrysostome understands by Table Omnes Iudaecrum delicios their prosperity their publique State their Temple Calvin Quicquid in vita optabile est beatum he gives them to their ruine and destruction Peter Martyr saith it is an elegant allegory wherein is signified that whatsoever is sweet and acceptable becomes dangerous and deadly Let it be made non est optantis sed prophetantis Vers. 12. How much more their fulnesse an enriching of the Gentiles Vers. 15. Be the reconciling of the world This cannot be understood of men in all ages but in the last age of the world after Christs ascension wherein God offered to all the world life everlasting by Christ. Vers. 16. For if the first fruit be holy the lumpe is also holy and if the root be holy so are the branches First fruits and root that is Abraham Isaac and Jacob Because they were first consecrated to God and first in covenant with God It is such a holinesse as that Exod. 19.6 Dan. 8.24 12.7 not a personall and inherent but a federall and externall holinesse so as to be owned by God in a visible covenant Vers 17. And if some of the branches be broken off Some urge this and vers 20 to prove that the regenerate may fall from grace There is a twofold planting 1 Outward when God giveth the word unto a people and they publiquely professe it 2 Inward when
God giveth true faith whereby men are set into Christ. The Jews were implanted by the former onely and therefore might be broken off the other is everlasting Paul useth a similitude of graffing a branch of the wilde Olive into the true but contrary to nature for nature adviseth to set sweet graffes into sowre stocks and though it be naturall for the stock to be vehiculum alimenti to convey the nourishment to the graffe yet naturally virtus temperamenti the quality of the juice is from the graffe not from the stock but in our supernaturall graffing the branch of a wild Olive is made partaker not onely of the root but fatnesse also of the true Olive And with them partakest of the root and fatnesse of the Olive Tree This Olive tree is the visible Church Ier. 11.16 so called 1 Propter viriditatem for its greennesse 2 Propter pinguedinem for its fatnesse The root of this Olive tree was Abraham by vertue of the Church-covenant the Covenant began with him therefore he is said to be the Root Mic. 7. ult Fatnesse that is all the outward priviledges ordinances graces The Gentiles partake of the root and fatnesse that is are taken among the children of God by outward profession and partake of the externall priviledges of the Covenant Vers. 22. Behold is not the Adverbe but the Verbe to note a narrow looking into the point as in that of Iohn 1.29 As if Iohn had said look well on him eye him and mark him well The goodnesse the word signifies the propensity of God to do good Severity ãâã ãâã ãâã ãâã ãâã such a severity as notes a cutting off which word Paul useth the more to set forth Gods goodnesse to us Vers. 25. Vntill the fulnesse of the Gentiles be come in There is a double fulnesse of the Gentiles 1 Before their conversion 2 A greater fulnesse after vers 12. He means here a full and plentifull propagation of the Gospel whereby many of all Nations shall be converted to God Vers. 26. The deliverer It signifies delivering by a strong hand to rescue by force as David delivered the Lamb out of the Lyons paw This word is used in the sixth Petition of the Lords prayer Vers. 29. For the gifts and calling of God are without repentance That is the peculiar gifts which pertain to salvation for common gifts may be lost and some saving gifts in some degree and for a time Vers. 32. For God hath concluded them all in unbeliefe that he might have mercy upon alâ The word all is not to be expounded of every particular man as some would have it for then Paul should contradict himselfe who said before God will have mercy on whom he will have mercy But it must be understood of all that are to be saved both Jewes and Gentiles as the article added to all importeth the meaning is that God will save all whom he purposeth to save of his mercy and not of their merit because all are sinners Vers. 33. O the depth c. wherein Austin saith is contained the solution of that question why some are converted rather then others Of the wisdom and knowledge God by his wisdom discerneth courses most convenient but by his knowledge he comprehendeth all whether convenient or inconvenient Past finding out A metaphor from quick-sented Hounds who are at a losse having neither footsteps nor sent left of the game they pursue none can trace the Lord and finde out the way and reason of his doings Vers. 35. Or who hath first given to him and it shall be recompenced unto him again as who should say no man can challenge God as if he owed him ought CHAP. XII Vers. 1. BY the mercy of God The word in the Greek translated mercies is the plurall number per miserationes Though there be in God miserationes multae yet there is but one mercy which is his essence from whence issue motus mâsericordiae Presânt The Apostle exhorteth to exhibite present give up themselves herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar This word is used of our blessed Saviour when they brought him into the Temple and presented him before the Lord Luke 22 3. Your bodies That is the whole man as 13.1 by soul he means the whole person there is an Hebraisme the soul for the whole man in this there is a Grecisme and with us it is ordinary to use body for the whole man as when we say He is a very good or naughty body He alludes to the burnt offering that was wholly offered unto God The head body legges the inwards all washed with water after it was killed was offered on the Altar for a sweet savor unto God This noteth principally Christ offering of himselfe wholy in his perfect sufferings and obedience unto his Father but secondarily it was also a type of our giving and consecrating our selves altogether unto God Reasonable service ãâã ãâã ãâã ãâã ãâã your service of the Word That is ordered according to Gods Word the rule of obedience As the same word is rendered 1 Pet. 2.2 Milke of the Word not reasonable milk ãâã ãâã ãâã ãâã ãâã Mr. Pemble Or reasonable such service as is done unto him with reason and understanding when the understanding is regulated by the wisdom of God and the will by the will of God Vers. 2. But be ye transformed metamorphosed The Greek word signifies to lay aside one form and assume another as the Metamorphosis written by Ovid and others but it is to be meant in respect of the qualities as the words following by the renewing of your mind shew Prove This probation signifies a discerning with judgement of those things which are good as Phil. 1.10 he that hath a perfect taste discerneth of the goodnesse of meats Vers 3. Not to think of himself more highly then he ought to thinke but to think soberly The Greek is very elegant ãâã ãâã ãâã ãâã ãâã Vers. 6. Gifts That is as some rightly interpret according to the offices and imployments wherein we are set these are graces and favours unto which God doth call any person Rom 1.5 Eph. 3.8 Whether prophesie let us prophesie according to the proportion of faith This place saith Par. is to be understood of the Prophets in the New Testament There were in the Primitive times three extraordinary offices in the Church Apostles Prophets Evangelists Ephes. 4.11 See 1 Cor. 12.28 The Apostles were immediately called and sent of Christ for the conversion of the world and planting of Churches Prophets were such who were immediately stirred up and called by the Holy Ghost and also indued with singular wisdome and knowledge both of the mysteries of faith and also of the secret judgements of God present and to come also they excelled in a wonderfull gift of understanding the prophesies of the old Testament
and of opening and applying the same to those times They were inferiour to the Apostles and by them appointed to govern the Churches which they had planted Evangelists were such ac accompanied the Apostles in their travell and were sent by them upon occasion to the Churches to preach the Gospell but not to be resident in any place for governing of the Churches as were the Prophets Vers. 8 With simplicity that is of meere pitty and compassion and not for any sinister reâpect pleasure or praise of men See Ephes. 6.5 Vers. 9. Let love be without dissimulation Greek without hypocrisie See 1 Ioh. 3.18 Abhor as Hell hate with horrour The Greek word is very significant ãâã ãâã ãâã ãâã ãâã The simple verb imports extream detestation which is aggravated by the composition Chrys. Cleave to that which is good Hold it as one firmly glued to it for so the word signifies things glued are not easily disjoyned The same word is used of the conjunction between man and wife Matth. 19.5 Eph. 5.21 Vers. 10. Vtuntur hac vâce ãâã ãâã ãâã ãâã ãâã Aristoteles Xenophon Cicero etiam ad Atticum significat vehementem amandi affectum Grotius Vers. 11. Fervent Or zealous in spirit as if no service could be acceptable unto God without fervency of spirit Serving the Lord Some read the words serving the time because there is a great affinity between those two words in the Greek tongue ãâã ãâã ãâã ãâã ãâã time and ãâã ãâã ãâã ãâã ãâã Lord apply your selves to the time not that they should be men-pleasers or time-servers but to apply themselves to the time in the occurrent and occasions thereof But Beza saith this reading cannot be received at all because no such phrase is found in the Scripture to serve the time in any such sense Vers. 13. Given to hospitality The Greek word is well translated for this kinde of phrase notes an eager affection or following of a thing so a common drunkard is said to be given to drink and a covetous man to be given to money The phrase importeth that we should be so hospitable as not to stay till strangers seek to us but prevent them by our invitation Vers. 16. Be not wise in your own conceits The wisdom here inhibited may be understood either in regard of the object that is be not over-curious to pry into secrets unrevealed or in respect of the subject that is be not conceitedly lift up in minde Vers. 17. Provide things honest That is take care beforehand for things that may purchase us credit and make us to be well reputed amongst men Vers 18. Live peaceably with all men with a double limitation 1. If it be possible some are so froward that one cannot live peaceably with them 2 If it be in you or so much as lyeth in you that is so far as it will stand with faith and a good conscience whether you translate it have peace keepe peace observe peace love peace exercise peace live peaceably comprehends them all Par. Vers. 20. Therefore if thine enemy hunger feed him ãâã ãâã ãâã ãâã ãâã The Greeke word is emphaticall and signifies to feed indulgently as Birds their young or as a man his friend carving to him of the best See à Lapidâ and Par. in loc In so doing thou shalt heape Coales of fire on his head Coales doe either melt or consume The meaning is that this mercy will be like a heap of hot coales either to melt their hearts and to make them our friends or if they persist in their enmity to adde fewell to their torments in Hell Vers. 21. Be not overcome of evill That is sinne be not made to sinne by the sin of another when another man hath done evill against me or any deare to me in word or deed I must not therefore fall into sinne or forsake my duty One is then overcome with evill when his minde is so possest with the thought of the injury that he hath received that his judgement is perverted and his passion disturbed by it and this may be either sodainly and for a fit in anger or habitually in malice It is a metaphore taken from war and combating 1. To prevent an obiection that it is no bâsenesse but rather a bravery of Spirit not to revenge 2. To shew that we shall be assaulted therefore we had need to arme and strengthen our selves against it fight for it But overcome evill with good Evill That is the injuries done to us in word or deed good That is curteous righteous humble kinde behaviour Overcome Eanestly desire and constantly labour by our humility love kindnesse to make them ashamed of their unkindnesse by our faithfulnesse and care of our duty to make them forbear doing evill CHAPT XIII Vers. 1. LEt every soule That is Every man an Hebrew synecdoche then the Clergy as well as others none are exempted Be subject The Greek word signifies to be subordinate where is insinuated the order of government Chrysostome noteth that he saith not be obedient but be subject which is a generall word comprehending all other duties and services To the higher or supereminent powers When they were at worst He calleth the civill Magistrates powers saith Pareus because they are armed with power against others And he calls them powers rather then Kings Princes saith he that hee may shew that he speakes not so much of the persons as of the order it selfe Vers. 2. Whosoever therefore resisteth The Greek word notes such a resisting as when a man is contrary to the order established ãâã ãâã ãâã ãâã ãâã resisteth the Ordinance of God Here the Greek word translated to resist signifies to stand against a military word Vers. 4. Vpon him that doth evill Any evill civill religious all lawes propounded without limitation must be interpreted in their latitude Vers. 7. Render therefore to all their dues c. Chrysostome observeth well that the Apostle saith render not give nihil eniur gratuitè dat qui hoc fecerit for it is our duty to yeeld obedience in all things to the Magistrate Tribute to whom tribute is due custome to whom custome For the most part these two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are confounded and indifferently taken for any kind of tribute or payment made to the Governours Yet to speak distinctly there are two kinds of tribute which is either laid upon the persons called ãâã ãâã ãâã ãâã ãâã poll-monie Matth. 17 25. or upon their substance and was due for commodities brought in and this is ãâã ãâã ãâã ãâã ãâã as the etymon of the word sheweth Vers 8. Owe no man any thing but to love one another Love is such a desperate debt as a man can never discharge himselfe of Vers. 9 Thou shalt not commit adultery thou shalt not kill thou shalt not steale c. The Apostle saith Grotius rehearseth the commandements here in that
order in which the Lxx. rehearseth them in Exodus It is observable saith Pareus that he rehearseth the precept about coveting in one word as thou shalt not cover this sheweth it is but one Commandement The Apostle rehearseth here onely five Commandements of the second Table and omitteth that Commandement honour thy Father and thy Mother c. Because the Apostle had in this Chapter treated before of the duty towards higher powers and superiors under which Parents are comprehended And if there be any other Commandement viz. Of the same nature requiring that which we owe one to another viz. to honour Parents and other things which are in the Law but out of the Decalogue Briefely comprehended For the whole Law commands nothing but the love of God and our neighbour Vers. 10. Love is the fulfilling of the Law The love of God fulfills the Law 1. Reductivè because we fulfill all Commandements for the love of God 2. Effectivè hee who loveth the Lord is ready to obey him 3. Formaliter all our actions should be referred to his glory Vers. 11. For now is our salvation neerer then when we beleeved The Apostle Confert incrementa cum initijs fidei compareth the increasing of faith with the beginning here he perswadeth to newnesse of life ab utili from that which is profitable we are now come nearer the mark then when we began to beleeve and therefore it behoves us to be the more earnest as those which run a race the nearer they come to the mark the faster they run least any should out strip them Vers. 12. Cast off the workes of darknesse That word cast off implies two things 1. Haste 2. Hatred as Esay 30.22 and 31.7 sinnes are called workes 1. In reference to the wages 2. The number of darknesse because they begin in inward darknesse goe on to outward and end in utter darknesse Vers. 13. Honestly Or decently 1. Thess. 4.12 That is order all our actions and the whole course of our life mannerly Chambering That which we translate Chambering is properly lying in Bed long lying ãâã ãâã ãâã ãâã ãâã est congressus viri cum muliere Grotius Wantonnesse The beginning of concupiscence giving ones selfe to dalliance and such behaviours as feed and provoke lust vox Graeca ãâã ãâã ãâã ãâã ãâã satis latè patens omnia comprehendens quae lascivè sunt sed hic ea quae sunt contra sexuum decoruna Grotius Vers. 14. Make not provision for the flesh to fulfill the lusts thereof 1. ãâã ãâã ãâã ãâã ãâã to make projects for it CHAP. XIV Verse 1. TO doubtfull disputations We should forbear in our Christian conference disputes about things doubtfull and fall to exhorting admonishing and edifying one another Let every man be fully perswaded The word which the Apostle useth signifies not to abound in sense as the vulgar translates it but to be assuredly perswaded in heart of that which is done See 22. verse ãâã ãâã ãâã ãâã ãâã is a metaphoricall word and seemeth to be borrowed from a Ship under full saile that hath both wind and tide with it to carry it with a straight and speedy course to the desired point and nothing to hinder it quasi plenis velis feratur Piscat Vers. 9. Might be Lord Greek one word that he might Lord it or rule them as his Vers. 12. So then every one of us shall give account of himselfe to God This account is 1. Universall every one 2. Necessary shall give 3. Strict an account to God 4. singular of himselfe That is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions Vers. 17. Meat and drink That is hath not such need of such indifferent things as these are but righteousnesse and peace and joy in the Holy Ghost those are the essentiall things to be respected of all such as are the subjects of that kingdome of grace Righteousnesse Of Christ the assurance of our justification before God Peace Of conscience which proceeds from this assurance and joy in the Holy Ghost which proceeds from them both So Mr. Perkins Vers. 22. Hast thou faith have it to thy selfe before God By faith the Apostle meanes a perswasion in things indifferent the meaning is if thou beest in thy selfe perswaded a thing is indifferent use they liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another Vers. 23. Whatsoever is not of faith is sinne Whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne CHAP. XV. Vers. 1. BEeare ãâã ãâã ãâã ãâã ãâã not only to tolerate and support their infirmities sed in se suscipere ut curent but to take them in hand to cure them It is a metaphore taken from the fashion of building where the Pillars doe carry the weight and burden of the house or the frame of mans body where the bones bear up the flesh Vers. 2. Let every one of us please his neighbour for his good to edification It was necessary for the Apostle to limite his precept in this matter for in another place man-pleasing is condemned meaning the excesse of it when one doth chiefely or ly aime at this to give men content Vers. 4. Whatsoever things were written Whether precepts promises threatenings examples aforetime in the old Testament and then much more in the new Learning That is Heavenly learning Through patience and comfort of the Scriptures might have hope True hope to come to heaven is obtained by patience Vers. 9. As it is written For âhis cause I will confesse to thee among the Gentiles and sing unto thy name The Apostle alleadgeth this Text as a proofe of the conversion and calling of the Gentiles and therefore by nations here are meant those heathen nations which were at that time strangers from God This place fitly serves to prove the conversion of the Gentiles David gave thankes to God before the Gentiles that is he did it presently upon his victories in the place he sang praise to God and that exercise did bring on some proselytes But secondly he doth it and meant that he should doe it continually in the use of those Psalmes and Songs which he did make by the Gentiles Thirdly this looketh higher also then David viz. to Christ who did and doth praise God before and among the Gentiles by the Ministry of his Apostles Vers. 12. A root of Jesse It is so called because then the family was obscure when Christ sprang out of it as the root of the trees lies hid in the earth and Jesse is named rather then David because the Kingdom of David was then ceased only the family of Jesse still remained Vers. 13. The God of hope Both objectivè because he is the onely object of our hope 1 Tim. 6.17 and effectivè he
to be understood in Pauls writings which men ougât 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 ãâã ãâã ãâã ãâã ãâã when they have done their utmost as the word imports to bring about their devilish devices Vers. 20. The Lord knoweth the thoughts ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 withâut 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. Mouâned ãâã ãâã ãâã ãâã ãâã 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
profaned and abused the Sacrament how and in what manner it is not so cleare but so that the Apostle tels them in this Verse they came together not for the better but for the worse and vers 20. This is not to eate the Lords Supper We commonly say that is not done which is not rightly done saith Calvin Illegitime edere non est edere Pareus And therefore the Apostle saith twice Vers. 22. I praise you not a Miosis I dispraise I blame you Then having blamed them for doing amisse he instrusts them and useth very strong perswasions to make them reform and do aright He rehearseth unto them Christs institution and explaines it he lets them know how hainous a thing in its own nature and how dangerous in respect of the consequence it is to communicate unworthily Consider three thing in generall 1. The rehearsall of Christs institution of the Sacrament Vers. 23 24 25. Then the Apostles explication of it Vers. 26. And 3. his application Vers. 27 28 29 30. Vers. 18. For first of all when you come together in the Church c. Some take Church here per coetu fidelium Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting See v. 22. Divisiâns Or Schismes Schisme is a difference about rites or externall discipline heresie is a difference about doctrine and faith Schismes many times degenerate into Heresies Vers. 19. For there must be also heresies among you There is not any need of them for any good in themselves they are the diseases of the Church but there are sufficient causes alwaies in blind and corrupt judgements He saith not it is possible but necessary that heresies be as fire to try and purge the Gold It behoves that there be heresies in the Church as it is necessary there should be poyson and venomous creatures in the world because out of them God will worke medicines See Matth. 18.7 That they which are approved sincere in the faith may be made manifest among you That is known to be sincere by their constancy Vers. 20. The Lords Supper so called partly from the Authour and partly from the free circumstance of the evening time 1 Cor. 10.21 11.23 See Grotius Eate The Papists goe about to establish their administration of the Lords Supper under one kind from the Word ãâã ãâã ãâã ãâã ãâã but that word is used generally for the whole action of the Sacrament viz. the distribution of the bread and Wine and the Syriack propounds it more distinctly rendring it Comedentes vos bibentes Waltherus in officina Biblica Vers. 22. Despise ye the Church of God That is the place where Gods people come together for his service Vers. 23. For I have received of the Lord that which also I delivered unto you And as he received what he delivered so he delivered what he received he kept nothing back Acts 20.27 That the Lord Iesus Onely he is sufficient to institute the Sacrament who can conferre the grace of it If we either respect Christ as Lord or Jesus if either our duty to him or safety by him then let us also respect this Sacrament The same night Christ did institute the Sacrament at night because immediately after the Passeover Matth. 26.19 20 26. and by the Law the Passeover was to be eaten at night Exod. 21.6 8. In which he was betrayed Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him The word is often used of Iudas who did it treacherously and so betrayed him Matth. 27.3 Marke 14.21 Luke 22.22 Iohn 18.2 but sometimes it is used of God himselfe Rom. 8.32 sometimes indefinitely Rom. 4. ult so here it may be taken Took bread off the Table setting it apart for a holy use Exod. 12.5 6 21. This signifies that Christ by the eternall purpose and decree of God was separated and set a part to be made a sacrifice and offering for us Here and in the 26 27 28 verses the Apostles cals it Bread after consecration therefore the substance of Bread doth remain after the words of consecration Vers. 24. And when he had given thanks He gave thanks to God for his mercy towards mankind and the inestimable benefit of redemption by his death the Sacrament whereof he was instituting This teacheth us to come with thanksgiving to the Lords Table hence the Sacrament is termed the Eucharist Calvin This is my body a figure signe and representation of my body the signe put for the thing signified because of the analogy between them See Gen. 7.10 Exod. 2.11 1 Cor. 10.4 Tit. 3.5 The Fathers generally expound it the Sacrament of his body Cornelius a Lapide on Esay saith if Christ had not been incarnate the Priests pronouncing of these words hoc est corpus meum would have incarnated him and on this place he saith Sanè in hora mortis in die illa terribili cum sistemur tribunali Christi de fide vita examinandi si me roget Christus cur credidisti corpus meum in Eucharistia fidenter dicam Domine credidi quod in dixisti quod me docuisti tu verba tua per tropum non explicuisti nec ego per tropum explicare ausus sum This doe in remembrance of me By vertue of these words not onely power and authority is given Ministers but a necessity is imposed upon them to celebrate the Sacrament The words are not permissive but mandatory Vers. 25. After the same manner also he took the Cup After the same manner and to the same end he tooke the cup into his hands that he had formerly taken the Bread When he had supped Or after having supped This Cup is the New Testament in my blood Here are two metonymies 1 A metonymie of the subject Cup for the Wine contained in the cup and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament made and confirmed by the blood of Christ. Is That is sealeth and confirmeth Vers. 26. Eat this Bread Still bread even after consecration bread though not ordinary and common but this bread yet bread And drink this cup Drink this as well as eat that Ye do shew forth the Lords death Hence the Sacrament was termed by the Ancients a Sacrifice viz. representative and commemorative but not properly Till he come This shews the perpetuity of the Sacrament the Passover remained till Christs first comming his death this must remain till his second comming unto judgement Vers. 27. Vnworthily Ignorantly unreverently or prophanely He that comes unto the Sacrament and receives it in an unfit manner without that due regard which belongs unto such an holy action Vers. 28. Let Not spoken by way of permission but injunction not here as 1 Cor. 7.6 36. A necessity is laid upon us necessitas praecepti for it is a plain and peremptory
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene oâ it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting ãâã ãâã ãâã ãâã ãâã that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo ãâã ãâã ãâã ãâã ãâã die die pro ãâã ãâã ãâã ãâã ãâã in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex aââjs 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
supra modum Erasmus supra modum in sublimitate vulg Lat. Excellenter excellens Beza Exceedingly exceeding or as our last Translation turnes it a far more exceeding CHAP. V. Vers. 1. WE know 1. By the revelation of the Word Iohn 14.2 2 By the perswasion of faith That if The Apostle speaks not this doubtingly as if it were uncertain whether our bodies were to be dissolved or not but by way of concession having in it a strong affirmation as if he did say albeit it be so that the earthly house of our Tabernacle must be dissolved yet are we sure of a better Our body is called a house 1. in respect of the comely and orderly workmanship thereof 2. in respect of the soule which dwels in it Earthly 1. in regard of the matter it was made of earth 2. means by which our bodies are continued and upholden A Tabernacle to shew its mortality that was made for transporting so this to which building which is firm and stable is opposed Vers. 2. Desiring to be cloathed upon with our house which is from Heaven The Apostle desired that glory should come upon him without a dissolution as it doth on the elect that are alive when Christ commeth to judgement Earnestly desiring if it might be that in this state of our bodies we might without the pain of dissolution be clothed upon with the life of glory and immortality Dr Halls Paraphrase Vers. 10. Appeare Though some Interpreters render it apparere astare and make it all one with Rom 14.10 yet the word ãâã ãâã ãâã ãâã ãâã signifies so to appeare as to be made manifest in that day and so in the next verse the same word is twice rendered by our Translators Vers. 11. Knowing therefore the terrour of the Lord we perswade men as if he had said I know in the last day I must come to the barre of Gods judgement and there be tried of all things I doe and therefore do I endeavour to keep a good conscience in all the works of my calling Perkins Vers. 13. For whether we be besides our selves it is to God That is when I commend my selfe and boast of mine own ministery against others and in so doing seem mad to you yet then I respect not my selfe in so doing but onely God and his glory or whether we be sober it is for your cause That is use such courses as to you seem wiser we doe it faithfully for your good Dike Vers. 14. Constraineth us Either an expression from those who had a spirituall prophesie upon them which was very powerfull whereby they could not but speak or from women in Travell Heb. 12.15 which through pain cannot but cry out The word signifies in a Pound or Pinfold so that it cannot get out by any evasion in doth faith controll the heart that it cannot winde out Signifying thereby that whereas Christ had so loved him as to shed his blood for him that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins Vers. 16. Henceforth knoww no man after the flesh That is do not regard carnall priviledges as before not Christ himselfe in such a way but looke on him as in Heaven See V. 17. Though we have known Christ after the flesh Despising him for want of outward glory Vers 17. In Christ One may be so two waies 1. Externally Sacramentally and in regard of profession onely as Iohn 15. 2. Or really we are in him as our head receiving influence direction and power from him Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit Calvin He is a now creature Some read it imperatively let him be a new creature but our interpretation is more probable This new creation for so it may be rendered is not by the bodily presence of Christ but by the apprehension of faith Vers. 19. Reconciling the world unto himselfe Object Therefore he called all men effectually Ans. Rom. 11.15 the Apostle expounds himselfe Not imputing It is a metaphor drawn from the custome of Merchants which keep in a book all that is owing to them and it is therefore translated number reckon and Rom. 5. five times imputed Trespasses The Greek word comes from a word that signifies to fall besides it is translated fall Rom. 5.12 offences Rom. 4. foure times Vers. 20. Be ye reconciled to God They were reconciled to God before See Ch. 6.16 but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance Vers. 21. Sinne for us as he was made a Sacrifice for sinne for the sin offerings in the Old Testament were called sinne Again he was made sinne for us by imputation because our sinnes were charged upon him but he had not sinne in his nature 1 Pet. 3.21 See vers 24. Bifield See Grotius Who knew no sinne That is experimentally he felt no sinne in his own heart he acted no sinne in his life But otherwise he knew fully what sinne was he knew what the nature and effects of it were The righteousnesse of God 1. Righteous by such a righteousnesse as God requireth 2. He saith in the abstract we are righteousnesse it selfe that is perfectly and fully righteous 3. We are made so in him not in our selves inherently Not the essentiall righteousnesse of Christ that is infinite that were to make a creature a God but the righteousnesse according to the law to which the God-head of Christ though it was wrought in the humane nature gave an efficacy or excellency CHAP. VI. Vers. 1. REceive not the grace of God in vain Not that the saving graces of faith and love and the like may be received and lost again which is the Popish collection from this place but the doctrine of grace and faith is here meant Grace is taken for the free favour and good will of God 2 For the grace of the Spirit faith love 3 For the manifestation of Gods grace so the Gospell is called the grace of God the grace of God which brings salvation Titus both because it comes from Gods meere good will and because in that doctrine there is a manifestation of the grace of God so the grace of God is often received in vain This Word of the Gospell is received 1. By hearing 2 By understanding 3. By faith 4. By affecting There may be a receiving it in vain in all these respects we may heare in vain understand in vaine believe in vain shew some affection in vain A thing is received in vain three waies 1. When it is so done that no effect at all follows 2. When the effect chiefly intended and designed follows not or not proportionably to the means and opportunities we have enjoyed The Word of God cannot be received in vain in the first sense so as that no effect shall follow
The learned observe the word hath his weight from Torpedo which signifies a cramp-fish a fish they say that hath such a benumming quality that the cold of it will strike from the hook to the line from the line to the goad from the goad to the arme from the arme to the body of the fisher and so benum him and take away all use and feeling of his limbs His meaning is that he was none of those idle drones which by their lazinesse doe even chill and benum and dead the charity of well disposed people See Beza and Grotius Vers. 24. Of the Jewes five times received J forty stripes save one Forty save one so the Greeke stripes being understood that word is put in our translation in another Character as Beza likewise hath Plagas 25. Deut. 3. The Lord commanded that the number of strokes should not exceed forty the Jewes that they might not transgresse gave one lesse Vers. 25. Thrice was I beaten with rââs By the Gentiles for it was a custome with the Romanes to beat the guilty with Rods therefore Cajetane collects hence that the Jewes were not wont to whip with Rods but with some other Instrument because the Apostle saith he was onely thrice beaten with Rods. Once was I stoned By the Jewes at Lystra in Lycaonia and that so grievously that he was thought to be dead Vers. 27. In hunger and thirst in fastings often Could not get bread sometimes when he would have eaten and sometimes could eat and would not Vers. 30. I will glory of the things which concerne mine infirmities Our afflictions are called our infirmities the best are apt to bewray weakenesse in them CHAP. XII Vers. 1. IT is not expedient for me doubtlesse to glory That is although for you it behoves me to glory that I may defend the dignity of my Ministery against detracters yet it is not expedient for me viz. Simply and unlesse in the present or like case because it hath a shew of boasting I will come to visions and revelations of the Lord viz. To relate them Revelation includes or supposeth vision but not contrarily Vers. 2. I knew a man That is himselfe his modesty Job 42.5 In Christ having union communion with Christ. 14. yeares ago so long since Paul was converted and after had this Revelation Whether in the bâdy I cannot tell or whether out of the body I cannot tell By this hee expresseth the more the greatnesse of the revelation For he meanes that God dealt so with him that he himselfe did not conceive the manner He saith therefore that he knowes not whether in his body and soule he was caught up into heaven on in his soule onely Caught up to the third heaven He calleth it the third heaven in respect of the heavens under it for the place wherein we breath is the first heaven the starry firmament is the second heaven and the Paradise of God the third See 4. vers Vers. 4. Which it is not lawfull for a man to utter Not lawfull for a man to think he can utter which he had no Commission to utter It fell not within the lawes of preaching to publish them Vers. 7. A Thorne in the flesh the Messenger of Satan to buffet me It may be rendred the Angell Satan Some inward corruption which Paul felt in his own heart which Satan stirred up in him Mr. Hildersam Some would have it originall corruption set on by the Devill others interpret it to be a wound in the Spirit the sting of conscience pressing him down to the nethermost hell in his sense that was taken up afore to the highest heavens Others say he was unapt to any good praying or preaching for so God cured and prevented pride by eclipsing gifts and spirit he repeateth it twice in this verse as a thing worthy to be observed least he should be exalted above measure Some interpret this prick in the flesh a bodily disease the head-ache the Iliacke passion others blasphemous thoughts darted in with violence Some say he was much reproached by the false Apostles as a man of mean presence and perhaps had some imperfection in his speech they might charge him that he had lived on the peoples bounty or misled them It is certaine it was some constant impetuous torment what ever it was Vers. 8. Thrice That is often à Lapide So Beza and Estius oft and earnestly Doctor Hall Vers. 9. My grace is sufficient for thee That is thine infirmity shall not be removed content thy selfe that thou art in my favour and hast received my grace by which thou dost withstand this temptation My strength is made perfect in weaknesse He meaneth that the lower men be brought and the more weake and unable to be established they may seeme to be the more divine is that power manifested to be whereby they are established Vers. 10. When I am weake then am I strong Strongest through hope in Christ when I am weakest through sense in my selfe Not onely by an intrinsecall disposition that we are more inclined to seek strength but indeed by a Spirituall capacity Jesus Christ is more prepared to bestow strength when we are sensible of our own weaknesse Vers. 11. I am become a foole in glorying As if he had said it is the guise and character of a foole affectedly to commend himselfe but I have not affected it yee have compelled me You have forced me to this folly as it were who so much esteeme false Apostles my contemners I ought to have been commended of you That is ye ought to have given testimony to my integrity and to have maintained the honour of my Ministery For in nothing was J behind the chiefest Apostles Therefore Peter was not the greatest of all He speaketh it not of gifts alone but of power and authority as the Text shewes See Beza on 11. Chap. v. 8. I am as much an Apostle as they who are more then much Apostles As the Greek will beare it Though J be nothing Though you through envy account me nothing and though I in humility would account my selfe nothing Vers. 14. For I seeke not yours but you That is in my Ministery with you I doe not looke after my own temporall profit but your salvation Yet Ministers should find both us and ours us in our obedience ours in our recompence Vers. 15. Spend and be spent Not onely lay out my substance but lay downe my life for you Doctor Halls Paraph. The former ãâã ãâã ãâã ãâã ãâã notes to be at cost with them to take some paines but the other word ãâã ãâã ãâã ãâã ãâã notes the spending of all Super impendor Vers. 20. Swelling That is taking things unkindly sitting and musing that one should so wrong me and even having the heart rise against him for it Tumults That is making a great stirre of the wrong received telling this body running to
matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit ãâã ãâã ãâã ãâã ãâã The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands ãâã ãâã ãâã ãâã ãâã which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour ãâã ãâã ãâã ãâã ãâã Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word ãâã ãâã ãâã ãâã ãâã children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded ãâã ãâã ãâã ãâã ãâã unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likânesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
or comely in regard 1. Of the Law of nature 2. Of Gods Institution after the fall 3. The Husbands headship 4. womanly infirmities In the Lord It may be taken as a note of direction prescribing the ground and mannor of this submission that it be done in obedience of God and the command of God in conscience of the order and ordinance of God so it is used Ephes. 6.1.2 As a note of limitation describing the bounds and limits of this submission reverence and obedience that it extend not it selfe to any thing against the will and word of God So it is used 1 Cor. 7.39 Vers. 19. Husbands love your wives That is carry in your hearts a kind and loving affection toward them and shew it forth both in word and deed And be not bitter against them A metaphor taken from such things as are bitter in the taste as Gall which when it is mingled with sweet things makes them distastefull so if the husband shall be bitter and fierce in his authority reproofes and commands things in themselves wholsome the wife will neither brook nor digest them Among the Heathen the Gall of the Sacrifice that was slain and offered at Weddings was thrown out of doores to signifie that married folkes should be as Doves without Gall. Vers. 20. Children Greek ãâã ãâã ãâã ãâã ãâã whereby is signified unto us a mans whole progeny So that sonnes and daughters are not onely to be understood here but likewise grand-children Your parents Under which word both fathers and mothers are equally comprehended the child takes his originall from both Vers. 22. In all things That is in all lawfull and bodily things in all outward things which are indifferent Ephes. 6.1 Your masters All masters indifferently without difference of sex 1 Tim. 5.14 or of condition Not with eye service Not with eye-services in the Greek ãâã ãâã ãâã ãâã ãâã Not onely when their eye is upon you Vers. 23. Doe it Work it so the word properly signifies Heartily The originall word signifies from the very soule The obedience of servants should be a hearty obedience CHAP. IV. Vers. 1. GIve The word properly signifies exhibite or yeeld Iust That is feed them govern them protect them reward them Ye also have a Master in Heaven That is one which exerciseth the same authority over you and will doe the same things that you doe to your servants viz. oversee you punish you call you to account Vers. 6. Seasoned with salt Yea as in meats the more subject they are to putrefaction the more need they have of powdering so in the matters of speech the readier we be in vulgar and ordinary matters to forget our selves the more need have we the more throughly to season them with that holy Salt Vers. 12. Alwaies labouring fervently for you Compleat or filled the Greek word is a metaphor from a ship with sailes with the help of Winds when a man is filled with the commandement as the saile of a ship is filled with winde Vers. 13. I beare him record or witnesse with him I yeeld him my testimony Vers. 14. Luke the beloved Physitian Beloved because of the good he brought to the Church by the skill of Physick Physitian to distinguish him from Luke the Evangelist for if it had been him he would have given him the title Calvin and Elton go this way Estius saith it was Luke the Euangelist and that he was a Physitian and so stiled here peradventure because hereby his Physick was very helpfull to the faithfull Vers. 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans Here is warrant for the publique reading of the word See 1 Thess. 5.27 Vers. 17. Take heed The originall is see to the ministery So the Greek word is used 2.8 Matth. 8.25 and 12.38 1 Cor. 8.9 the meaning is Carefully look into the Office and function and diligently weigh and consider what it is the weight of it and what belongs to that pastorall duty That thou hast received in the Lord That is from the Lord which he of his grace and mercy hath committed unto thee That thou fulfill it The word is metaphoricall borrowed from a Vessell that ought to be full of liquor or the like matter and is not and it is as much as if he he had said that thou fill up that Vessell of thy ministery as it ought to be filled and leave no empty place in it do it not to the halves or in some part but perform it in every respect as it ought to be performed accomplish all the parts of that Office and Ministery ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. THe order of Pauls Epistles is according to the dignity of the Cities therefore those which are directed to particular persons are put in the last place Chrysâstome and some of the Ancients say that both the Epistles to the Thessalonians are among the first which Paul wrote which is most true saith Grotius of the second Epistle Thessalonica ãâã ãâã ãâã ãâã ãâã was the Metropolis or mother-City of Macedonia anciently called Thermae new built by Philip King of Macedon after his conquest of Thessaly for monument of which it was so re-edified and enlarged and obtained that name In this City God was pleased by his ministery to collect a Church See Acts 17.1 Vers. 3. Your work of faith All good Offices and fruits which proceed from it toward God our neighbour our selves And labour of love That is laborious love Heb. 6.10 a labour undertaken out of love Vers. 5. But also in power and in the holy Ghost That is in the power of the Holy Ghost Vers. 6. Having received the Word in much affliction He doth not mean that they received the word when they were afflicted that is poore or otherwise distressed that is a kind of advantage to the receiving of the Word but afflicted in or for receiving the Word Vers. 8. For from you sounded forth the Word of the Lord c. An elegant metaphor which signifies that their faith was so lively that with its sound as it were it stirred up other Nations The Greeke word ãâã ãâã ãâã ãâã ãâã is with the sound of a Trumpet or loud voice of a Cryer to make a sound far off CHAP. II. Vers. 3. FOr our exhortation was not of deceit That is our preaching a Synecdoche because exhortation is a chiefe part of preaching See Acts 13.15 1 Cor. 14.3 Vers. 5. For neither at any time used we flattering words as ye know nor a cloak of covetousnesse God is witnesse The Apostle professeth against flattering words and appeals to them who had heard him concerning that but he might carry his covetousnesse so closely that they might not discern it therefore he appeales to God for his freedome from that sinne See Estius
Vers. 6. When we might have been burdensome or as the Apostles of Christ ãâã ãâã ãâã ãâã ãâã hath a twofold signification one to be burdensome viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians but he would not This signification agrees with that which goes before Vers. 5. nor a cloak of covetousnesse and with that which follows Vers. 9. Beza and others 2. To be in authority viz. Paul as an Apostle of Christ could have shewed more gravity and authority but he would not this agrees with what went before I sought not the glory of men Chrysostome the Syriack Calvin and others follow this signification vide Bezam The Hebrew Cabad signifies tam onerare quam honorare Exod. 20.12 honor est onus quoddam Vers 7. Even as a nurse cherisheth her children That is the mother which is a nurse tenderly handleth them but suffereth them not to harm or mischiefe themselves See Esay 49 33. Num. 4.12 Vers. 8. Being affectionately desirous of you Covetously or lustfully desirous as the originall words signifie which note the most swaying heart-passion Were willing to have imparted unto you our own soules That phrase signifies the effectuall affection say some wherewithall he delivered the word unto them By an usuall Metonymie our lives whether by pains in preaching or persecution the latter is resolved by interpreters Dr. Sclater Vers. 9. Our labour and travell The first Greek word ãâã ãâã ãâã ãâã ãâã is not simple labour but labour joyned with greatest care and solicitude ãâã ãâã ãâã ãâã ãâã travell addes something more for it is a labour not onely having solicitude but also wearinesse joyned with it for when one hath wrought long and much he is wont being oppressed with the burden of the labour to be wearied The Apostle therefore by these two words signifies that he did not lightly but diligently labour among them even to wearinesse and that day and night Zanchy Vide Bezam Vers. 16. VVrath is come upon them to the utmost ãâã ãâã ãâã ãâã ãâã untill the end wrath is come upon them finally so as it shall never be removed so some interpret it Vers 18. But Satan hindered us By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens Vers 19. For what is our hope our joy or crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his comming Paul tels the Thessalonians that they are his hope that is the thing hoped for joy that is the thing wherein he shall joy and crown that is the thing for which he shall be crowned CHAP. III. Vers. 1. WHerefore when I could no longer forbeare As if he had said my love toward you was such and so strong within me that it was like a fire in my breast I could no longer keep it and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith Vers. 5. No longer forbear A desire both of knowing your faith and affaires Vers. 8. We live That is lead a merry life so the Hebrewes use this word Psal. 22.27 and the Greekes and Latines also so use it Jf yee stand fâst in the Lord A Speech borrowed from them that stand upon their guard or watch or in their ranck wherein they are set See Rom. 5.2 1 Cor. 16.13 1 Phil. 27. and 4.1 CHAP. IV. Vers. 4. KNow how There is a peculiar mystery in every branch of Christianitie I have learned saith the Apostle how to want and abound to possesse his vessell in sanctification and honour That is his body which is the instrument of the soule and containing it as in a vessell The Hebrewes call all Instruments vessells As if he had said that is indeed true sanctification agreeable to the will of God and pleasing to him that is throughout outwardly in the body keeping that pure and undefiled and inwardly in the heart rooting from thence the lust of concupiscence Vers. 5. Not in the lust of concupiscence That is not in the inward burning lust stirring up to filthinesse comming from inward concupiscence Vers. 11. And that ye study The Greeke signifies to contend as it were for honour To be quiet the Greeke word signifies to rest and live in silence and to doe your own businesse That is doe the necessary workes of your callings that belong to you Perkins He forbids two vices which for the most part goe together idlenesse and curiosity Vers. 12. And that ye may have lack of nothing Or of no man that is not need reliefe and help of any man or of any thing Vers. 13. Sorrow not as those that have no hope As if he had said sorrow if you will but do not sorrow as they that have no hope That is a sorrow with nothing but sorrow from which they have no hope of inlargement or freedome Vers. 16. With a shout The word which the Apostle useth here signifies properly the encouragement which Marriners use one to another when they all together with one shout put forth their Oares and row together It is called a clamour a vociferation a shout and varied by our Translators and Expositors according to the originall of the word to be clamor hortatorius suasorius and jussorius The voyce of the Archangell is added saith Calvin by way of exposition shewing what that shout shall be the Archangell shall exercise the office of a cryer to cite the living and dead to Christs Tribunall à Lapide saith that these words with those following And with the trump of God are a figure called Hendyadis With the voyce of the Archangell which is the Trump of God so called 1. By an Hebraisme that is great and loud so as to be heard throughout the world Secondly because it shall goe before God the Judge 3. Because it shall be terrible such as becomes the divine Majesty CHAP. V. Vers. 1. TImes The Greeke word signifies space of time in generall Seasons The opportunities of doing things See Acts 1.7 Touching the yeere or moneth or age when the Sonne of man shall come it is as much unrevealed as the season Vers. 3. As travaile upon a woman with Childe The Scripture useth this similitude Psal. 48.6 Ier 6.24 and 49.24 and 50.43 He signifies that the evill is 1. Certaine 2. Sodaine 3. Inevitable Vers. 9. But to obtaine salvation Or to the purchased possession so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14 Vers. 12. Know them which labour among you That is both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers Which labour among you That is which painefully and earnestly labour among you till they be weary Ministers must be labourers not loyterers Vers. 13. And to esteeme them very highly in love Have them in singular
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd ãâã ãâã ãâã ãâã ãâã And evill men ãâã ãâã ãâã ãâã ãâã men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ ãâã ãâã ãâã ãâã ãâã sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power ãâã ãâã ãâã ãâã ãâã right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. ãâã ãâã ãâã ãâã ãâã as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke ãâã ãâã ãâã ãâã ãâã which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully ãâã ãâã ãâã ãâã ãâã 1. To discover his sins that he may be kept low in his own eyes Vt âestia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy
instructed to execute all the parts of his office Bellarmine and Andradius make themselves merry here and say that the word profitable never notes sufficiency but the same Greek word is used 1 Tim. 4.8 for sufficient The Scripture is so profitable that a Doctor of the Church may thence confirme the true doctrine and confute false may instruct and mend his manners and be made wise to obtaine salvation therefore it is perfect That which containes all things necessary containes a sufficient doctrine Classicus hic locus est ex quo Scripturae perfectio contra Pontificios demonstratur Gerh. in loc But Estius saith the Apostle here speakes onely of the old Testament for Timothy could not from his Child-hood know the Bookes of the New Testament since they were not then extant To that we answer with Calvin that for the substance there was nothing added for the Apostles writings are but an explication of the Law and Prophets together with an exhibition of the things And if the Old Testament alone were profitable for all these ends then much more now is the whole Scripture the new being also added CHAP. IV. Vers. 1. I Charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing As if he should say Thou canst never answer it unto God and unto Jesus Christ at the day of judgement if thou doe it not Vers. 2. When the Apostle foretelleth that in these latter times men should have itching eares he prescribeth to Timothy this remedy to cure it preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine as if he should say teach diligently zealously profitably using not onely doctrine but application grounding thy exhortations and reproofes substantially upon sound doctâine Hildersam Preach the word It is not onely a toleration but a peremptory command Be instant The Greeke word signifies to stand to or over a businesse our English word expresseth it fully to be instant in a businesse imports two things earnestnesse and diligence In season May be understood two wayes 1. It may be taken for the ordinary set time appointed and set apart for this exercise the Lords day Marke 6.2 Luke 4.16 Act. 13 14. and 20.7 2. At such times and seasons when the word may be most acceptable most profitable unto the hearers Out of season Not in it selfe or in truth but in the opinion of men This duty of the Ministery is twice pressed upon them reprove rebuke See 58. Esay 1. Rebuke exhort with all long-suffering Titus 1.13 There is a precept to reprove sharply Some consider the persons to whom the Apostle writ these things the one was Timothy who they say was severe and austere and therefore is exhorted to patience and meekenesse the other Titus who was gentle and meek of nature and therefore spurred unto sharpnesse and severity Others draw the difference from the people over whom they were set the Cretians were hard and refractary full of bad qualities the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were to be mildly dealt withall Vers. 5. Do the work of an Evangelist That is which is worthy of an Evangelist therefore say some Timothy must needs be an Evangelist and so no Bishop Some by the name of an Evangelist signifie in generall a Preacher of the Gospell but these are rather meant saith Calvin which the Apostle used as companions in executing their office Act. 21.8 Eph. 4.11 As if he had said doe thou Timothy that which becomes thee in thy place and calling faithfully and with conscience for I have so done in my place and calling I have done my duty conscionably and faithfully and stood against all opposition to the contrary and now I am ready to be offered as a drinke offering Phil. 2.17 and to depart this life though Estius oppose this Immolor ac libor more sacrificii Metaphorae ratio à sacrificiis V. T. ducta quibus addebantur olim libamina Gerh. in loc Vide plura ibid. Vide Calvinum à Lapide Vers. 7. J have fought a good fight ãâã ãâã ãâã ãâã ãâã Certamen illud praeclarum certavi Beza I have fought that excellent fight a fight by wrestling the Apostle useth this Metaphore also 1 Cor. 9.25 He addes this partly for his own comfort and partly to provoke Timothy to imitate him I have finished my course As the first Metaphore was taken from a stout Champion so this is taken from a strong runner He compares himselfe to those which run in a race which Metaphore he also useth and joynes it with the former 1 Cor 9 24.26 I have kept the faith This third Metaphore is taken from a brave Souldier he was faithâull to his Generall 1 Cor. 4.2 Vers. 8. Henceforth is laid up for me a Crown of righteousnesse As if he had said I have finished my course and done my duty in my place and hereby I know and am assured that henceforth is laid up for me a Crown of righteousnesse Vers. 10. Having loved this present world The word signifies and so other translations render it he embraced this present world that is the affections of his heart had a sympathy with it as the Ive with the Elme he embraced it Vers. 13. The Cloake that I left at Troas with Carpus Ierome Chrysostome and Theophylact say it was a kind of garment for a journey which he used when it was raignie weather or the season cold Paul therefore being in prison and the weather cold and he unwilling to be burdensome being content with his poverty he caused that garment to be brought him which he wore in cold weather But especially the Parchments Which may appear to be Note-bookes of his own making the Syriacke translateth it falciculum voluminum the bundle of writings folded up together for they used then Parchment to write in as we doe Paper now So Gerhard and others Vers. 14. Alexander the Copper-smith did me much evill This Alexander is conceived to be the man of whom we read Act. 19.32 that stood to Paul when he was in that danger at Ephesuâ there he had like to have lost his life for appearing on his side So Calvin Others doubt whether this Alexander be the same with him mentioned 1 Tim. 1.20 Vide Estium Vers. 15. For he hath greatly with-stood our word Not us but our words our Preaching for the one is but a personall persecution and against charity the other a doctrinall offence and against pietie and so more hainous Vers. 17. And I was delivered out of the mouth of the Lion That is out of the mouth of Nero say some so called for his power and cruelty because he horribly persecuted the Christians Or as some taking it for a proverbiall speech noting any eminent danger I was delivered from the
needs sinke and faint under them Rebuke is chiefely referred unto words and chasten is chiefely referred unto the Rod and sharpnesse of discipline Vers. 7. God dealeth with you as sonnes That is he comes to you in the crosse not as a Judge and revenger but as a kind and loving Father Perkins Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby That is afflictions and chastisements which seize upon Gods Children doe leave after them amendment of life as the needle passeth through the cloth and leaveth the thred behind it The Greeke word translated exercised is properly spoken of them qui nudi exercentur in palaestra and it is translated to all kinds of more vehement exercise Chrysostome and Theophylact urge this Metaphore and say correction is called an exercise because it makes the faithfull as certaine champions more strong and invincible in patience Vers. 13. Least that which is lame be turned out of the way The Greeke word is ãâã ãâã ãâã ãâã ãâã which may be taken in two senses either for the luxation or sprayning of some Member or joynt necessary for walking which being dislocated takes away all use of walking or else for straying from the way which to most Interpreters seemes most probable Vers. 15. Looking diligently least any man faile of the grace of God He means not only to make us carefull for our own particular but watchfull over others as the reason annexed imports least thereby many be defiled Trouble your ãâã ãâã ãâã ãâã ãâã The Greeke word doth properly signifie to trouble and hinder a mans rest it is used onely here Or prophane person as Esau This example may serve to expound what he meanes by prophane The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie wicked Esau not considering this despised it So God hath appointed his Ordinances to be meanes of grace and life to men when they doe not know and beleeve this and receive it by them they are prophane Vers. 17. He was rejected viz. By his Father Gen. 27.35.37.40 ãâã ãâã ãâã ãâã ãâã is not to obtaine that which we will For he found no place of repentance though he sought it carefully with Teares viz. In his Father not in himselfe that is for all his crying he could not move his Father to change his minde and repent himselfe of his blessing Iacob so Beza Estius Mr. Perkins and others expound it See Gen. 27.34.38 Pareus and à Lapide would have the relative it referred not to repentance but to blessing Vers. 21. I exceedingly feare and quake Those words are not to be found in all the Bookes of the Old Testament Perkins See Exodus 19.19 Verses 22 23 24. But ye are come unto Mount Sion and unto the City of the living God The Apostle in a heap of words amplifies the high dignity of every one effectually called Not that we have now full fruition of the glorious Deity but first the use of Scripture is to speake of things that shall be in the present time or time past to signifie certainty of accomplishment in time prefixed 2. We have present title thereto Gal. 4.1.2 3. We are united with God in Christ and Made one body with the whole Church Triumphant and Militant Doctor Sclater Vers. 23. The spirits of just men made perfect They are said to be perfect in respect of grace though not of glory till the body be there also Quia carnis infirmitatibuâ non sunt amplius obnoxii deposita ipsa carne Calvinus Vers 24. And to the bloud of sprinkling It is so called in allusion to the Passeover where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel Mr. Hildersam That is that blood which is sprinkled and applied to us pleades and cries for mercy unto God for us That speakes better things then that of Abel See Gen. 4.10 That cried for vengeance this for pardon of sinnes Vers. 25. See that ye refuse not him that speaketh See that ye shift not him off that speaketh some say it hath reference to the 19 verse ãâã ãâã ãâã ãâã ãâã id est deprecari v. 19. repellere recusure repudâare ut hoc loco Pareus Vers. 26. Yet once more I shake not the earth onely but also Heaven The civill State and Ecclesiasticall to say some Pareus saith by Heaven and earth he understands both the frame it selfe of Heaven and earth and the inhabitants of both Angels and men Vers 27. The removing Mutatio Tremel Translatio Erasm. Ar. Mont. The Greek word is ãâã ãâã ãâã ãâã ãâã It is a common fault among translators that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof They understanding that the things here said to be shaken were the Jewish Ordinances translated their disposition a Removall and the truth is they were removed but the world signifieth no such thing As its naturall importance from its rise and composition is otherwise so neither in Scripture nor any prophane Authour doth it ever signifie properly a removall Translation or changing is the onely native genuine import of it Removall is of the matter Translation of the form onely Heb. 11.5 we render it translation and change Heb. 7.12 CHAP. XIII BIsh Andrews calls this Chapter the Chapter of Remembrances or the Remembrancers chapter Vers. 2. Be not forgetfull to entertain strangers See Rom. 1.13 1 Tim. 3.2 5.10 1 Pet. 4.9 The study of this vertue was then very necessary when there were no publique Innes and the godly were often banished lest they should either want entertainment or else goe to Infidels For thereby some have entertained Angels unawares As Abraham and Lot Genes 18.13 19 2. Vers. 3. Remember them which suffer adversity The Greek word is a generall word which may be extended to all kinds of afflictions or if it be restrained it commonly signifies those that are sick or suffer bodily paines As being your selves in the body q d. because you are fellow-members with them in the same mysticall body as Calvin interprets it Or as Luther seeing your selves are yet in the body you your selves are exposed to the like sufferings and therefore should Christianly remember them Quod cuiquam cuivis accidere potest Hodie mihi âras tibi Pareus likes this best See Beza Vers. 4. Marriage is honourable in all Not let marriage be honourable as the Papists say but marriage is honourable the latter part of the sentence being affirmative sheweth that the Apostle meant to speak affirmatively in the former also I follow Pareus who would have it so meant rather then Gerh. who thinks both readings come to one In all ãâã ãâã ãâã ãâã ãâã That is in all men And this is the true and proper
recover his favour Cleanse your hands ye sinners ãâã ãâã ãâã ãâã ãâã signifies in generall any sinner in opposition to a righteous man Rom. 5.19 In speciall it signifies a wicked man one of a flagitious life a sinner ãâã ãâã ãâã ãâã ãâã Luke 7.37 See Matth. 9.10 11. 26.45 Cleanse and purifie An allusion to legall uncleannesse and the purifying of them Before an unclean person might draw neere to God he must be purified from his uncleannesse Hands and heart The outward and inward man being filthy and unclean must be purified from corruption of heart and life Ye double-minded As chap. 1.8 such as have a double divided heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse A man must so seriously consider of his wretchednesse till he be made sad by it and till it doe even presse sighs and tears from him and if his heart refuse to be broken at first he must give himselfe to this sadnesse and put from him all matter of laughter and mirth and make it his onely businesse to mourne ãâã ãâã ãâã ãâã ãâã translated here afflicted is he which is troubled with the burden of calamities as the etymology of the word shews Heavinesse Such a heavinesse as may be seen by the casting down of the countenance as the word importeth See Beza and Grotius Vers. 10. Humble your selves in the sight of the Lord That is present your humble supplications unto God for pardon of your sinfulnesse and for help against it by his Spirit and the blood of his Sonne He humbleth himselfe in Gods sight that doth from his heart confesse his own wickednesse and acknowledging himselfe to be base and vile and to deserve all punishment yet takes boldnesse to supplicate for pardon and help in Christs name and for Gods mercy sake in him And he shall lift you up That is help you out of sinne and misery Vers. 12. There is one Law giver This shews 1. That Christ is he which gives Laws to his people 2. That he alone gives Laws to them Vers. 17. To him it is sinne That is sinne with a witnesse by an excellency sinne not to be excused by any plea or colour CHAP. V. Vers. 1. WEepe and houle Or weep bowling flete ejulantes The Greek word ãâã ãâã ãâã ãâã ãâã translated houle some say is proper to Wolves Plutarch and Aristotle say it is proper to Frogs In Homer and Demosthenes it signifies horrendum clamare to cry horribly or to cry with a certain howling The Scripture useth this word to declare great sorrow as we may see Micah 1.8 Ier. 4.8 Ioel. 1.10 13. This threatning seems to be taken out of Luke 6.24 Vers. 2. Your riches are corrupted The Greek word ãâã ãâã ãâã ãâã ãâã is used by the LXX Interpreters Ier. 22.19 of stinke exhaling from a carcasse Vers. 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth There are foure enormous crimes which in Scripture are said to cry to Heaven 1. Voluntary murder Gen. 4.10 2. The sinne of Sodome Gen. 18.20 3. The defrauding of the labourers wages as here 4. The oppression of the poore Exod. 1.23 Clamitat in coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum The Lord of Sabaoth Of Hosts not Sabbath so Rom. 9.29 ãâã ãâã ãâã ãâã ãâã vox corrupta ex Hebraeo Zebaoth quod exercitus significat in plurali Vorstius Vers. 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in the day of slaughter The Apostle useth two very emphaticall words and one elegant expression to set out the ryot of those rich men The first is ãâã ãâã ãâã ãâã ãâã which is to live delicately and luxuriously The Noune ãâã ãâã ãâã ãâã ãâã is used Gen. 2. by the Septuagint interpreters to note those delights which Adam enjoyed in Paradise The second word is ãâã ãâã ãâã ãâã ãâã which signifies to passe one life luxuriously in pleasures It is used also 1 Tim. 5 6. The third expression is Ye have nourished your hearts as in the day of slaughter or Sacrifice The Apostle points his finger saith Piscator to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain and when they fared daintily Prov. 7.14 Esay 2.14 Vorstius hath almost the same Vers. 11. Behold we count them happy which endure either till God come in judgement or for your deliverance The Lord is very pitifull ãâã ãâã ãâã ãâã ãâã multorum viscerum of many bowels of tender compassion Vers. 12. But above all things my brethren swear not Why above all things Idolatry and superstition are as hainous but 1 This is a sin of that slippery member the tongue 2. grown now through generall use familiar custome hath made it habituall the propension thereto was greater therefore is this emphaticall caution given He had spoken of patience before in adversity and now he wisheth them above all things not to sweare meaning if they be crossed they should above all things take heed they doe not break forth to unadvised oathes But let your yea be yea and nay nay Whatsoever we affirme in common speech we should truely averre with a simple affirmation and what we deny deny it with a simple negation Pareus Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes He doth not leave it as arbitrary he may pray or choose he must there is the necessity of a precept laid upon him As he hath reason to pray then because of his own need so he hath encouragement to pray then because he may have stronger hopes to speed The Greek words are more significant ãâã ãâã ãâã ãâã ãâã rendred afflicted is to be greatly afflicted and vexed with evils The word translated merry is ãâã ãâã ãâã ãâã ãâã in his right mind noting that all true mirth must come from the right frame of the mind Let him sing Psalms viz. of thanksgiving as the opposition shews Vers 14. And let them pray over him This phrase is emphaticall for being present with the sick man it moves us the more in our prayers so Christ did over Lazarus and Elishah over the widdows son Annointing him with Oyle in the Name of the Lord That annointing of the body was a ceremony used by the Apostles and others when they put in practice the miraculous gift of healing which gift is now ceased 2. That anoynting had a promise that the party annointed should recover his health but the persons thus annointed die without recovery Mr. Perkins This was an extraordinary thing communicated to those which had gifts of miracles used by them as an outward symbole and signe of the Spirituall healing and so we deny not but it was an extraordinary temporary Sacrament but
when he saith the Angells themselves desire with bowed heads to peepe They stoope downe as it were for the same word is used Iohn 20.5 of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid The Septuagint use it Cant. 2.9 Gen. 26.8 1 Chron. 15.29 Prov. 7.6 Vers. 13. VVherefore gird up the loynes of your minde Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse so Christians journeying towards heaven must take short their minds from earthly delights Dr. Taylor on Titus Vide Bezam The maine strength of the body is in the loines therefore some say the strong purpose and resolutions of the soule are here meant At the revelation of Iesus Christ That is when Christ is revealed that is gloriously at the last day or when Christ revealeth himselfe by his word or Spirit now in this life Some interpret it thus Looke for the glory that shall shortly bee brought unto you at the glorious appearing of Jesus Christ others thus Trust on the present grace that now is brought unto you by Jesus Christ himselfe revealing and opening the same Both are good and agreeable to Scripture and each hath the countenance of learned men the latter is the better 1. Because it more agreeth with the plainnesse of the words 2. Grace is rarely not twice that I know put for glory 3. Peter having mentioned the last end before v. 4 5. It is most likely that here he should set downe the way and meanes thereunto 4. If the former should be meant then must the Apostle say that here which he had set downe v. 7.5 The latter is fuller a man may looke for glory and have little grace and we are to take Scripture in the largest meaning Vers. 14. Not fashioning your selves according to the former lusts ãâã ãâã ãâã ãâã ãâã viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery when he played them on the Scaffold of the Theater Vers. 19. As of a lambe Christ is like a lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For meeknesse and humility 4. For sacrifice Without blemish and without spot That is free from all sinne either actuall that is without blemish or originall that is spotlesse saith Aquinas By unspotted is meant right in the outward parts by without blemish sound within See Exodus 12.5 A lambe may be without blemish ãâã ãâã ãâã ãâã ãâã which yet is not without spot ãâã ãâã ãâã ãâã ãâã that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lambe without blemish and without spot See Eph. 5.27 Vers. 24 25. These Verses hold out two things in a speciall manner 1. The vanity of things Temporall 2. The glory of things Spirituall and eternall The vanity of carnall excellencies is set forth under an allegorie Vers. 24. For all flesh Caro hominem denotat cum omnibus donis naturalibus Luther By flesh is meant all mankind and all the creatures since the fall given for mans use Gen. 6.13 Grasse This word is used three wayes 1. To note a multitude Ioh. 5.25 2. Glory a flourishing estate Psal. 72.16 3. A fading of that glory Psal. 90.6 and Psal. 103.15 16. All flesh is grasse That is all carnall excellencies of the outward and inward man have a flourishing estate but they fade Vers. 25. But the word of the Lord Not that in the booke but written in the heart turned to grace as the former ver shewes CHAP. II. Vers. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies ând evill speakings There are five things we should lay aside when we come into Gods presence to heare his word Malice Guile Hypocrisie Envy and evill speaking 2. Note the extent of it all Malice all Guile and all evill speaking He saith Hypocrisies and Envies and evill speakings in the plurall number to note that we should not tollerate in our selves any kind of these evills Bifield Vers. 2. As new borne babes desire the sincere milke of the word that ye may grow thereby The new man desires 1. The milke of the word when a Child is new borne nothing can give him content but milke he desires it as his livelihood afterward he is more playfull and every small matter makes him neglect the breast so the new Creature esteemes the Word as his appointed food he cannot live without it 2. The sincere milke unsophisticated not compounded the Child desires the mothers milke as it is of it self without sugar so the new Creature desires the word for the Words sake for its naturall sweetness loves to hear the downright naked truth without any mixture another man may desire to heare a Sermon for the neat composition for the Learning that is shewed in it but not for the sincerity of it 3. Therefore he desires it that he may grow thereby in saving goodnesse Faith Zeale Mercy Another man may desire the Word that he may get more knowledge The Greeke word ãâã ãâã ãâã ãâã ãâã here rendred desire signifies a vehement desire of learning which he compares with the earnest desire of the babe after the mothers milke which comparison is certainly taken out of Psal. 131.2 that this Greek word signifies so may appeare by Rom. 1.11 2 Cor. 5.2 and 9.14 Phil. 1.8 and 2.16 where it is also used Vers. 5. Ye also as lively stones The godly are called lively stones stones because of their solidnesse lively because of their activenesse Vers. 6. Behold I lay in Sion a chiefe corner stone Greek ground stone that is Christ who is primus in fundamento Esay 28.16 2. The glory of the building The Pope saith Bellarmine in his Preface to the Controversie de Romano Pontifice but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ. Vers. 7. He is precious ãâã ãâã ãâã ãâã ãâã Honor He is an honour the more of Christ any one hath the more he is honoured Laurentius thinks the abstract is put for the concrete ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã honour for honourable and precious Vers. 9. That ye should shew forth The Greek word ãâã ãâã ãâã ãâã ãâã signifies publikely to set forth and so to excite others to glorifie God The LXX use it for Saphar to reherse to number orderly Psal. 9.14 and 55.8 which word the Syriack useth here Vers. 12. Shall behold With a narrow circumspection it is not only seeing but with a narrow circumspection Vers. 13. Submit your selves to every ordinance of man It is not humane in regard of the Author it was not
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that ãâã ãâã ãâã ãâã ãâã doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer ãâã ãâã ãâã ãâã ãâã But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word ãâã ãâã ãâã ãâã ãâã is used nor of the head of the body in particular who is most worthily called ãâã ãâã ãâã ãâã ãâã the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression
life is of the truth ANNOTATIONS Upon the third Epistle of JOHN CHAP. I. Vers. 2. THAT thou mayest prosper ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that thou mayest take a good way go well a metaphore from travellers This word is used Rom. 1.10 Where Paul prayeth that he may have a prosperous journey to the Romanes from thence it is translated to all prosperity whatsoever 1 Cor. 16.2 Wee use to say in our common speech how doth such a one goe on that is how doth he prosper Vers. 9. Diotrephes He had a glorious name it signifies nourished by God but he was a bad man Vers. 10. Prating against us ãâã ãâã ãâã ãâã ãâã A metaphore taken from overseething pots that send forth a some or from overcharged stomackes that must needes belch See Prov. 15.2 ANNOTATIONS Vpon the Epistle of JVDE CHAP. I. THE penman or writer of this Epistle was Jude or Judas the son of Alphaeus who was brother to James and cosin to the Lord Jesus in the flesh He was a rare and notable Apostle to beate downe the Hereticks of that time The Argument of this Epistle agrees with those things which Peter hath in his second Epistle especially in his second Chapter and beginning of the third Pareus saith it is an epitome of that second Chapter of Peter and paralels divers verses in his Epistle and that Chapter Vers. 3. Of the common salvation In regard of the end and meanes of it and also of the subjects called unto it That you should earnestly contend for the faith which was once delivered to the Saints Austen saith there is fides qua creditur the habite or grace of faith and fides quae creditur the doctrine of faith the latter is chiefly here understood Vers. 4. Who were before of old That is from eternity which is elder than time Ordained to this condemnation ãâã ãâã ãâã ãâã ãâã enrolled billed registred or as it were written downe by the name in a booke So a booke is given to God Psal. 139.16 Dan. 7.10 Vers. 6. He hath reserved in everlasting chaines 1. Of Gods justice 2. Of his providence There are two sorts of chaines 1. Those which torment the Devill Gods wrath and his owne conscience 2. Those which restraine him his owne Finitenesse and Gods providence Vers. 8. Likewise also these filthy dreamers These surprized with dreames the Greek word signifieth no more sopiti Beza Some applly it to nocturnall pollution therefore our translation say they puts in the word filthie others say such as did pretend dreames and divine inspirations Pareus approves of Epiphanius his opinion who interprets it of the vanity of the thoughts Defile the flesh That is are given to carnall sinnes Pareus Despise dominion The Greek word rendred despise signifieth to remove a thing from its place with some scorne and indignation Dominion That is more than rulers they despised not only Magistrates but Magistracie it selfe Speake evill of dignities Blaspheme glories Greek Vers. 9. Yet Michael the Archangell when contending with the Devill he disputed about the body of Moses It was the will of God that Moses body should be buried in a secret place unknown to any man to prevent and avoid all occasions of superstition and Idolatry among the Jews Deut. 34.5 6. The Devill on the contrary would discover it that so the Israelites might fall to idolatrie before it herein the Archangell resisted him and strove with him for the performance of the will of God and the maintenance of his true worship This Michael was a created Angell not the Son of God for the Devill could not contend against the second person of the Trinitie in his person immediately for then he had not cloathed himselfe with the nature of man Vers. 11. Woe unto them This woe is a short particle but of terrible signification denouncing eternall punishment on whom it falls as a thunder-bolt from heaven it is vox non precantis sed prophetantis the voyce not of one praying but prophesying here else the Apostle should seem to transgresse his own instruction given in the 9. v. For they have gone in the way of Cain and rangreedily after the errour of Balaam Those two words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã excellently set forth the dominion of sinne gone in the way an Hebrew phrase that is followed his course and life The latter word signifieth to be powred out that is have given themselves over for lusts sake to follow the errour of Balaam Vers. 12. Trees whose fruite withereth Or trees withered in Autumne when the fruit-harvest is and so the Greeke word importeth or trees corrupting their owne fruit Vers. 14. Behold the Lord commeth with ten thousands of his saints It should rather bee rendred saith Mr Mede with his holy myriads or ten thousands viz. of Angels ãâã ãâã ãâã ãâã ãâã in sanctis myriadibus ipsius Christ himselfe witnesseth that the Angells shall come with him to judgement Matth. 25.31 Pareus Calvin saith by these words he meanes both the Angels and Saints for both shall attend his Throne when he comes to judge the world Vers. 16. Great swelling words They bragge and boast Having mens persons in admiration because of advantage Beare great respect to them by whom they may get any thing and that onely for gaines sake Vers. 18. Who should walke after their own ungodly lusts Greek the lusts of ungodlinesses because in these the heart is turned away from God Vers. 19. These be they who separate themselves sensuall having not the Spirit viz. ab ecclesia coetu fidelium à Lapide Such who upon a pretended holinesse thought they might give over the hearing of the word they were so good they had immediate teaching there is a lawfull separation from unholy persons and things 2 Cor. 6.17 but those separated from holy dutyes as the words following shew Vers. 20. Building up your selves on your most holy faith praying in the Holy Ghost As if he should say the way to edifie and build up your selves is to pray in the Holy Ghost that is Spirituall prayer made through the power assistance and strength of the Holy Ghost Vers. 23. Hating even the garment spotted by the flesh Abhorre every thing that may carry a savour or suspition of uncleannesse See Calvin Hee alludes saith à Lapide first to the rite of the old law Levit. 15. in which whosoever touched the garments of those that were polluted with the leprosie or other wayes were legally polluted Secondly to the profuse drunkenesse and filthinesse of the Gnostickes which sometimes defiled their garments ANNOTATIONS UPON THE REVELATION CHAP. I. DOmitian cast Iohn the Evangelist into a fornace of scalding oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he wrote this Revelation Euseb. l.
3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi ãâã ãâã ãâã ãâã ãâã signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi ãâã ãâã ãâã ãâã ãâã the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called ãâã ãâã ãâã ãâã ãâã signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Prophâticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for
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 Bâelzebub 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 ãâã ãâã ãâã ãâã ãâã 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
battell shal be fought there but it is so called because of the neere resemblance of the battell fought in this field unto those battels which were fought in Megiddon in old time For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old Here is an allusion to three notable battels fought in Megiddon Iudg. 5.19 2 Kings 23.29 1 Sam. 31.28 It is spoken of in the Hebrew tongue because this shall befall the Hebrew people The summe is that these Spirits went forth to gather those Popish and Heathen Princes together into a place called in the Hebrew tongue Armageddon where the battell shall have the like successe that it had of old unto the destruction of Gods three enemies the utter ruine of Antichrist as of Saul the setling of the kingdome of Christ upon David unto the conversion of the Jews who shall upon this occasion mourne bitterly over him whom they have pierced It is a mourning of compunction whereby they seeing in this battell that Christ is indeed the true Messias shall mourne that they have been so long estranged from him Ve. 17. The aire That is the kingdome of Satan Ephes. 2.2 See Brightman Rather thus the Lord will send forth such a bright and cleere knowledge of his Christ and Church and Saints and holy things which will prevaile so farre as to dispell all the mists of darknesse in all the world It is done The mysterie of iniquity is abolished and the mysterie of God is fulfilled Vers. 18. And there were voices and thunders and lightnings The Lord will so terribly affright and amaze the Sons of men with the power of his holy word and will as that it shall suddenly breake forth all the world over And there was a great earthquake This imports agitations and changes not terrour onely it will shake out popery and when by it the Popish aire is smitten the Lord also will shake all the world by it and the time doth hasten Vers. 19. And the great City That is Rome See 17.18 18.20 Was divided into three parts It will be divided into three factions some will sticke fast unto Popery and others of the people of God that before durst not openly professe Religion will now renounce Popery the third part may be a neutrall betweene both the other And the Cityes of the Nations fell The Cityes of the nations were they who did subject themselves to the popish government To give unto thee the cup of the wine of the fiercenesse of his wrath Cup is a part or portion Psal. 11.6 and 16.5 By a metaphore taken from Masters of feasts who were wont to measure out to every one as much as he should drinke Gods judgements are inflicted upon men in a just measure and wine because they are pleasing to God as mens sins to them Vers. 20. And every Island fled away and the mountaines were not found He speaketh of the Mountaines and Islands of the Antichristian state The Mountaines are the places where they went a whoring after their Gods in old time Ier. 3.6 Islands places consecrated by Popish devotions as Church-yards and the like Vers. 21. And there fell upon men a great haile It is an allusion to the haile storme in Aegypt whereof the effect was that they sinned and hardened their hearts ye more This kind of haile-storme is such a plague of God upon men as shall destroy all their lying refuges and discover all the counterfeit Religions in the world CHAP XVII THe ninth and eighteenth verses are the key for the opening of this Prophecie concerning the beast and the whore The Whore in this Chapter is Rome the Beast the Romane State the last head of the Romane State Antichrist The name of the Beast is taken in this Chapter two wayes either for the whole body of the Beast as v. 3. where the woman is said to sit on the Beast in which sense the Beast is the same with many waters v. 1. viz. people nations languages subject to the Romane Empire or for the head which is Antichrist See 11 12 13 17. verses Vers. 3. And I saw a woman sit upon a scarlet coloured beast First it is to be observed that St Iohn here and 13.1 according to the example of the Prophet Daniel Dan. 7.3 doth by the tearm of a beast import some earthly kingdome state and government therefore named a beast to signifie the same to be led wholly with beastly and carnall affection to these things that concerne the flesh and savour of the flesh 2. By a woman a harlot he noteth a City which is the place and palace of such a state given to fornications both spirituall by idolatry and corporall by wantonnesse which sitteth and hath advancement by the preheminence of that kingdome state and government thus the Angell plainely distinguisheth the woman and the beast v. 7. Though sometimes they are used indifferently for the same v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth and over those many nations and people but onely the City of Rome therefore she is here meant v. 9. further confirmes it The City of Rome is famous for seven hilles Septimontium nominatur ab his septem montibus in quibus vrbs sita est Varro de lingua Latina l. 5. Ver. 4. Having a golden cup in her hand full of abominations Pareus saith by this golden cup the golden titles of the Pope are meant in which he hath hitherto drunke the wine of his fornication to the world as Papa Pater Patrum Pater sanctissimus Sanctitas Christi vicarius Petri successor c. Full of abominations and filthinesse of her fornication Gold without but poyson within He understands the wicked blasphemous Doctrines and filthy sins with which the Whore of Rome hath made drunke the Christian world Vers. 5. And upon her forehead was a name written Mystery One saith he saw a mystery engraven in the Popes Myter or Crown It is called mystery because Rome was raised in a mystery that is she got up to her height insensibly and cunningly Babylon the great Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation wherein he revealeth that the City of Rome is Babylon according to the generall consent of their own Jesuites and Divines Babylon Apocalyptica est Romana Bellarmine l. 3. de Pont. c. 12. lib. 2. c. 2. Ribera Vega in Apoc. 14. And not only Rome as it was Ethnicall in the daies of the heathenish Emperours but Rome Papall see Rhemists on Apoc. 17.5 because say Ribera and Viega the Spirit warneth all that were in her to depart 18.4 but there were then no faithfull in the heathenish Rome and they are commanded to come out of her for feare of being consumed with fire Rome is termed Babylon
that all the rest shall be raised in the same moment Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery Ezek. 37. Esay 26.19 Those that were beheaded shall live Priests of God That is sanctified to offer spirituall service Vers. 7. Satan shall be loosed out of his prison Because the very acting of the power which he hath is at the dispose of God Uers. 8. Gog and Magog There is scarce a darker passage than this about Gog and Magog for we read them joyned together only twice once in the Old Testament Ezek. 38. 39. ch and in this place All the Schoole-men almost follow the Glosse and Prosper who hold that by Gog an hidden and secret enemy of the Church is meant by Magog an open enemie therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates ch 9.14 Gog signifieth Asia minor having that name from Gyges the King thereof Magog is Hierapolis the chiefe seat of Idolatry in Syria built by the Scythians and from them hath that name So that by the land of Magog we are to understand Syria and by Gog Asia minor And for as much as the Princes and people of Syria and Asia minor were the most grievous enemies of the Jews by whom they sustained the chiefest calamities after their returne before the coming of Christ therefore by an usuall speech in the Jewish language the mortall enemies of the Church are called Gog and Magog And in this sense John the Divine useth these names Gog and Magog to signifie the enemies of the Church meaning not the same enemies whereof Ezechiel speaketh but the like enemies of the Church which should afflict the true Christians as Gog and Magog afflicted the Jews Vers. 10. And shall be tormented day and night for ever and ever Ever hath no end but here is a plurality for ever and ever Vers. 11. And I saw a great white throne A great throne Because set for the great that is the universall judgement of the whole world white Shining with celestiall light and majestie The white colour in Scripture is used to represent purity and glory here it signifieth that the Judge shall give most just and uncorrupt judgement and free from all spot of partiality Vers. 12. And the bookes were opened There are two books 1. Of Gods omniscience in which all our speeches deeds thoughts are registred Psal. 139.15 Mal. 3.16 2. Of every mans conscience Luke 16.9 Rom. 2.15 And the dead were judged The Apostle here speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged Vers. 14. And death and hell were cast into the lake of fire That is the dominion of death found no where but in hell CHAP. XXI Vers. 1. AND I saw a new heaven and a new earth The interpretation of this saith Brightman may be taken out of Heb. 12.26 Heaven in this part of the Revelation is put for the more pure Church and the earth for the degenerating Citizens thereof Vers. 2. New Jerusalem comming down from God St Iohns new Jerusalem and Ezechiels City and Temple from 40. Chapter to the end say some are contemporary and signifie one and the same thing Ob. Iohn saith he lookt for a temple and saw none Sol. He meanes in comparison of the former manifestation they had of God and those darke wayes he had shewed himselfe in it should be as glorious as heaven it selfe longè uberior manifestatio Bright No Temple in opposition to the Jewish Temple but a Gospell-Temple Mr. Bridge Vers. 3. Behold the Tabernacle of God is with men and hee will dwell with them A Tabernacle is moveable therefore say some this is not spoken of heaven 2. Yet this glorious Church of Jews and Gentiles shall have ordinances Vers. 4. And God shall wipe away all teares from their eyes The meaning is he takes from them all sorrow and crying and paine as the Spirit explicates himselfe Dr Sclater The phrase is taken out of Esay 25.8 and it is an allusion to the naturall affection of Mothers which are wont to please little children crying and to wipe away their teares Pareus à Lapide And there shall be no more death Neither the first nor second Vers. 8. But the fearefull Here is a catalogue of the damend crue and the fearefull are in the forefront that is those which are so afraide of bodily dangers and miseries that they count it their best course to save themselves from such evill by neglecting their duty And unbeleeving Which give not credit to the word of God Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones and gold to signifie as well the durablenesse as the excellencie thereof Vers. 22. For the Lord God Almighty and the Lambe are the Temple of it This cannot be understood of heaven See 24. 26. verses Vers. 24. And the Kings of the earth do bring their glory and honour into it To the Church not when in heaven Mr. Burrh on Hos. Vers. 26. And they shall bring the glory and honour of the nations into it There shall bee a more glorious presence of Christ whether personall or what it will we determine not among his people than ever yet was since the beginning of the world CHAP. XXII Vers. 2. AND yeelded her fruit every moneth Were the trees so created at first that if sin had never entred in which hath brought into the world thornes briars sweate of face and difficulty of living they would have flourished alwayes laden with their fruites This allusion here seemes to intimate some such matter and perhaps Christ would never have cursed the Fig-tree that was void of fruit when the time of Figs was not come unlesse it ought to have borne figs at all times by the first nature thereof Marke 11.13 Vers. 4. And they shall see his face Not that men shall have a beatificall vision of God here but such a glorious discoverie of the will of God that it shall be a beatificall vision in comparison of what was before seen Vers. 8. I fell down to worship before the feet of the Angell See Rev. 19.10 Vers. 12. To give every man according as his worke shall be Marke he saith not to the worke or for the worke but to the worker according to his workes Perkins Vers. 15. And whosoever loveth and maketh a lye Some apply it to hypocrisie others to hankering after the old way of Idolatry Vers. 16. The bright and Morning Starre That is Christ it is not unusuall to call any eminent person by this name See Esay 14.12 Vers. 17. And the Spirit and the Bride say come
That is say some the Spirit in the Bride FINIS A Review of the whole worke consisting of emendations and Additions MATTHEW Chap. 2. verse 1 2. THE Papists affirme three things of the wise men 1. That they were Kings 2. That they were three 3. That their names were Gaspar Melchior and Baltasar But there is no ground in the Scripture for any of these opinions Matth. 3.11 Whose shooes I am not worthy to beare Or unloose as Marke 1.7 The Baptist saith he is not worthy to loose or take away our Saviours shoes that is to be his Disciple for by Maimonie in the Title of learning the Law ch 5. we learne that the Disciples of the Jews Doctors were to doe that service for their Masters Mr. Thorndikes discourse of the right of the Church in a Christian State ch 2. Matth. 4.3 Since thou seest thy selfe to be forsaken of God c. Perkins there in the Margent should be set higher to the former note and Calvin to that though those words are no good sense for how should he that is forsaken of God be able to doe such a Miracle Rather thus if thou hast such neer relation to God now that thou standst in need of bread and hast none at hand command c. Matth. 5.18 Iota The Syriack hath Iod and so it is likely saith Menochius Christ said as speaking to the Hebrewes amongst which Iod is the least of the letters but the Greek interpreter put for it some thing like that it might be understood of the Graecians Matth. 6.2 Doe not sound a trumpet before thee Because those fasts were solemnized in the streete with sound of trumpet Thorndikes discourse of the right of the Church in a christian State ch 4. Matth. 8.12 Gnashing In Greeke it is ãâã ãâã ãâã ãâã ãâã a shaking or chattering of the teeth such as is in those which are taken with the fit of an ague Matth. 9.15 Can the children of the bride-Chamber mourne By which he understands the Apostles and alludes to the custome of their weddings many were wont on the wedding day to attend on the bridegroome and bring him home that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage Matth. 10.2 Instead of the Etymologies of some of the Names of the twelve Apostles there take these as more genuine and proper from Caninius his loci Novi Testamenti Philip Warlike who is delighted with horses Bartholomew the son of Thalmai Thomas a twinne ãâã ãâã ãâã ãâã ãâã in Greek as the Evangelist interpets it Iames a supplanter Matthew the gift of God in Greeke Theodorus that of Bartholomew there being a Greeke name Marke 3.16 though some hold so is not proper Matth. 11.14 This is Elias which was for to come Christ the best interpreter of Scripture expounds here what is meant by Eliah Mal. 4.5 viz. Iohn Baptist who is called there Eliah for the great similitude that was betweene them They had the same girdle and raiment Eliah offended Iesabel with his liberty of reproving and Iohn Baptist Herodias both dwelt in the desert both were inspired by God Vers. 25. At that time Iesus answered and said Here and in other places of the Gospell it is said that Jesus answered where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him I take this terme not for a bare Hebraisme but indeed for a proposall relative to another Now many which opened not their mouth in the presence of Jesus Christ ceased not to speake in the presence of their heart but their thoughts being knowne to him hee answered the subject of their thoughts D' Espaigne of Popular errours § 4. c. 3. Vers. 28. Those words in my Annotations p. 31. therefore not said take away but rest from the foure first should be left out Chap. 12. v. 43 44. The Holy Ghost would teach these particulars 1. Where ever Christ comes by the Gospell to a people hee finds the Devill dwelling in them 2. His intention is to cast him out 3. He is cast out in many 4. He being thus cast out the house is swept from many common corruptions and adorned with many common graces 5. The Devill will after try whether they have indeed received Christ by faith 6. Else the common gifts will rather incourage him 7. When he returns againe he returnes with seven worse Spirits there will be more hope of a prophane person then one which hath such common workes Chap. 14. v. 6. But when Herods birth-day was kept The ancients were wont with feasting to celebrate their birth-day which custome the Hebrewes followed Ierome on this place inveighes sharply against it Nullum alium invenimus observasse diem natalis sui nisi Herodem Pharaonem ut quorum erat par impietas esset una solennitas Chap. 16. v. 19. Those words upon that place in the booke this is not Peters key but the Popes pick lock should be out An expression manifestly borrowed from Esay 22.23 Whence our Lord Apoc. 3.7 is said to have the key of David that is of the house of David whereby the Apostles under our Lord are made Stewards of the Church as Eliakim of the Court to admit and exclude whom he pleased Mr Thorndike Chap. 18.7 Let him bee unto thee as a heathen and a Publicane Not as if the Heathens could bee excommunicate the Synagogue who never were of it or as if the Jewes then durst excommunicate Publicans and Gentiles it was proper for our Lord to signifie how he would have Christians to use the excommunicate there being no reason why hee can be thought by these words to regulate the conversation of the Jewes in that estate so long as the Law stood but to give his Church rules to last till the worlds end Thorndikes discourse of the right of a Church in a Christian State Chap. 1. Ve. 20. Where two or three are gathered together in my name there am I in the midst of them By the rules of the Synagogue under ten that are of yeares there is no congregation Before that number of such as are come to yeares be present they goe not to prayers But our Lord intending to free his Church of all rules that might abridge the priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands Chap. 21.19 Let no fruite grow on thee hence forward for ever Let that which is thy fault be thy punishment thou bearest no fruite at all whereas the nature of thy kind is ever to have one fruite one under another alwayes some though not in a full maturity since therefore thou bearest no fruite at all never maist thou more beare any fruite Dr Hals Paraphrase The reason say
some why Christ cursed the figtree though the time of bearing fruit was not come seemes this that it made a glorious shew with leaves and promised much yet performed nothing and so it seemes well to set forth the cursed condition of an hypocrite I rather approve of this Interpretation then that first given in my Annotations there being some just exceptions against it Chap. 23. v. 4. That Exposition in my Annotations Not Ceremonies c. may not seeme so proper perhaps because the Pharisees also thought to be justified by their works and lookt for Christ a temporall King Beza saith it is not to be understood of the corruptions of the word which men altogether ought to avoid but of that externall exaction of the Law in which they are for the most part rigorous who are most indulgent to themselves Matth. 25.1 Then shall the kingdom of heaven be likened unto ten Virgins c. Ten Virgins that is many See Gen. 31.41 Virgins Having respect to the custome of that time Virgins carrying Torches brought home the Bridegroome Vers. 4. The foolish Virgins had only oile in their Lampes an outward profession but not in their Vessells grace in their hearts Vers. 9. Go ye rather to them that sell and buy for your selves This is not a direction but an exprobration Vers. 34. Then shall the King say unto them on the right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Christ perhaps will not use that forme of words but his Sentence will be according to the tenour of them 1. We have a loving invitation or calling of them to himself Come They were now at Christs right hand come neerer to me they loved his appearing and longd for it Come Lord Jesus thy Kingdom come he calls them as a Husband his wife come into my Chamber my bosome 2. The title he gives them ye blessed of my Father That is In relation to what they were in the world this was their condition then though themselves sometimes and others perceived it not blessed of my Father not of the world they began not to be blessed now but appeared to be so 3. The assignation of the reward receive the Kingdom prepared for you Kingdom is the height of all worldly felicity therefore glory is so called Vers. 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink c. They shall not then make any such question it is a Parable and 1. God would have us know that what ever good or bad is done to the Saints Christ counts as done to him 2. The Saints at the last day will not look on any thing that they have done as worthy of Christs taking notice of it Mat. 27.46 Those words in my Annotations Christ spake partly in the Syrian Language should be left out MARKE Chap. 1. Vers. 2. THose words in my Annotations because the Testimonies of two Prophets follow Malachy and Esay should be left out Mar. 3.6 And straightway took counsell with the Herodians against him The Herodians were Sectaries or Hereticks of the Jews which beleeved Herod the ãâã to be the Messiah or the Christ promised by the Prophets because they saw the Scepter in him to have departed from Judah according to the Oracle Gen. 49.10 Herod greedily ââard these flatterers and favoured them therefore he killed the Infants in ãâã that he might kill Christ that none might be taken for the Messiah to himself Mark 5.5 And alwaies night and day he was in the memories and in the Torches The Jews had their Sepulchres not in their Cities but in the fields out of their Cities like to Chambers which might receive many men See Esay 65.4 Both their publike and private Sepulchres were ordinarily out of the City Josh. 24.30 we read that it was granted to their Kings or some of their chiefe men and such as had deserved well of the Commonwealth to have their Sepulchers within their Cities 1 Kings 2.10 and 11.43 This custome they had to bury the dead out of their Cities left the aire corrupted with the stench of their Carkasses should hurt the living and that their gastly looks might be removed far from them By the touching also of the Tombs Carcasses legall uncleanness was contracted and therfore the Jews thought fit to remove the occasion of this by having their Sepulchres out of the City Mark 5.11 A great heard of Swine feeding It is enquired whose Swine these were Menochius saith it is most probable they were the Gentiles for Josâpâus l. 7. ãâã saith Gadara is an Ethnicke City in Religion It is not likely saith he that the Magistrates of the Jews would suffer those of their own Nation to nourish heards of Swine since these Creatures were condemned by their Law and held to be uncleane Levit. 11.7 and it was not lawfull to eate them Neither doth that favour the contrary opinion saith he which is spoken of the prodigall Son Luk. 15.15 that he fed swine for that is a parabolicall not historicall Narration and if it were historicall it would not make for it for the Prodigall went into a far Country that is out of the limits of Judaea where no law forbad them to have Swine and there kept Swine Chap. 9.49 For every one shall be salted with salt viz. With the salt of tribulation by which the Elect are proved and with the salt of wisdome with which they direct their actions and affections according to the rule of Gods Law Vers. 50. Have salt in your selves and have peace one with another By salt is meant as Chemnitius and others observe sincere doctrine and Discipline whereby the people of God are seasoned and kept from the putrefaction of sin and errour this salt is so to be sprinkled as that if it be possible it may have peace joyned with it LUKE Chap. 1. ver 1. Fully perswaded of so it should be in my Annotations so Esrey hath it But though we say in Latine hoc mihi persuasum est yet in English not the thing but the person is said to be perswaded See Rom. 14.14 Chap. 2.4 Whence should be left out in my Annotations and the words following run thus Christ was called by the Jews a Galilean and Nazarite because he lived there Mat. 2. ult Chap. 2.8 Shepheards abiding in the field watching over their flock by night That which Souldiers were wont to do in War by reason of Enemies that Shepheards were wont to do by reason of wild beasts or theeves watch in their turnes The night was divided according to their military Discipline into foure watches that the Souldiers which could not watch all the night might watch the fourth part of it that is three hours and that some still might be ready to relieve those who were oppressed with labour or sleep This space of three
hours is called a watch hence the Scripture often speaks of the first second third or fourth watch Ch. 3. v. 1. Herod being Tetrarch of Galilee The word Tetrarch is a Greek Word ãâã ãâã ãâã ãâã ãâã He is properly so called who possesseth the fourth part of a Kingdom or other dominion as Herod possessed the fourth part of the jewish kingdome although it is sometimes simply taken and Tetrarcha is the same with Toparcha Hee that is Lord of some place or part of a Country whether it be the fourth part or a greater or lesser Chap. 7. v. 22. To the poore the Gospell is preached Some thinke that version is proper though I have something the other way in my Annotations because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore Heb. 4.2 the words ãâã ãâã ãâã ãâã ãâã are rightly rendred to us is the Gospell preached Chap. 10. v. 31. And by chance there came downe a certaine priest that way Some say one may use the word fortune and chance and urge this place and that Eccles. 9.11 for it but Dr Taylor is against it whom I should therefore in my booke have set at the end of my note on this place and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune Cum extremis duobus significandis adhibeantur fatum fortuna sicut rem detestantur toto animo Catholici sic à vocabulis libenter abstinent Chamier us I dare not say saith Mr Wheatly it is a sinne for one to say by good chance such a thing fell out but unlesse when we name Chance our intention be to denote Gods secret providence and wee doe see and observe his hand in that thing which we say chanced then I doubt not but that we are guilty of finise Chap. 12. v. 35. Let your loynes be girded about viz. That you may readily serve your Master returning home see v. 37. Christ did so Iohn 13 4 Servants waited at Tables girt that they might be more fit for service left their long garments which they used should hinder their service Chap. 23. v. 40. In stead of those words in my Annotations it makes not for late penitents read thus this example is too much abused by those that put off their repentance though true repentance be never too late There is one example least any should despaire and but one left any should presume Chap. 17. v. 10. When ye shall have done all those things which are commanded you say wee are unprofitable servants we have done that which was our duty to doe This doth not assert a possibility of complete fulfilling the law as some Popish expositors abuse the text but Christ speakes it by way of concession Unprofitable not in that sense that he is spoken of Matth. 25.30 these here doe not hide their talents but two wayes 1. Because if they had done all this they could not have obliged God nor merited because they should have done but their duty we cannot make him a debter by performing our duty 2. You have not profited so much as you might have done JOHN Chap. 1. Verse 1. MY Annotations on that should run thus not onely because he is the internall word and after those words the word was with God there God is taken personally Chap. 3. v. 29. Those words in my Annotations there for so by an Hebrew phrase c. should be left out Chap. 4. v. 46. A certaine noble man A certaine Kingly man Regius quidam Calv. Beza Vir Regius Arabs either of a Kingly stocke or one of Herods courtiers and officers ACTS Chap. 2. Verse 3. AND there appeared unto them cloven tongues like as of fire and it sat upon each of them The Holy Ghost sate upon the Apostles in the forme of a tongue because he made the Apostles here preachers of the Gospell the tongue is the instrument of preaching by tongues therefore they received the gifts of tongues By fiery tongues the efficacy of the Apostles preaching is signified Vers. 44. And all that beleeved were together and had all things common Of the meaning of the first words were together see Beza Mr Lightfoote in loc Calvin interprets it not of dwelling together in one place but of being of one heart For the latter words the Papists say this community is a kind of perfection and thence lay a foundation for their Monasteries and Nunneries the Libertines also in Germany and others abuse this place 1. The property of things was distinct though they had all things common in the use they sold their lands therefore they had a right to alienate them they themselves gave to the necessities of the poore 2. There was no obligatory precept to bind professors to this 5. Acts v. 4. 3. There was no ordinance of the Apostles whereby men were bound to this community many precepts rather contradict it See 1 Cor. 16.2 1 Tim. 5.8 4. If men had not a propriety in their goods then stealing would be no sinne under the Gospell Ephes. 7.28 Chap. 3. v. 21. Whom the heaven must receive It is doubtfull saith Cajetane whether he means that Christ shall receive Heaven as a King his Kingdom or heaven shall receive Christ as a place receives the thing placed both senses are true and agree to this place but the latter is the more genume the Syriacke renders the words thus quem oportet Caelo Capi. Chap. 4. v. 13. Ignorant men Idiots so the Greeke and so Calvin Beza and the Vulgar render it The Apostles are so called 1. In respect of their state and kind of life they were private men not set in any publicke office 2. By reason of their doctrine illiterate men 3. By reason of their dignity and esteeme plebeians and of no account 4. By reason of their popular dialect but that they were not idiots in knowledge Peter and Iohn shew v. 19. and 27.28 Chap. 6.15 Saw his face as it had been the face of an Angell The face of an Angell signifies some excellent and heavenly thing in his countenance viz. an Angelicall shape and majesty God bestowed a new and wonderfull splendour on Steven and as it were the beames of a glorious body such as he gave to Moses Exod. 34.1 Chap. 7.14 The wives of Iacobs Sonnes which came downe with him into Egypt were but nine c. those words I have in my Annotations out of Langus but he had eleven brethren and they all had wives for ought appeares in Scripture Vers. 16. Ibid. Those words the Father of Sichem c. to James are misplaced they should follow the last words of that 16. v. Emor the father of Sichem and therefore bee set in the margent against the question and answer Chap. 9. v. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria Rest in the exercises of the
the least thing that was done about the making of Gods house he precisely followed the direction that God had given him as it is expressely noted of him Exodus 40.16.19.21.23.25.27.29.32 Hildersam on 51. Psal. Gloriatio de spe vitae gloriae aeternae certò ob tinendae Pareus Intelligitur spes illa laeta nempe vitae aeternae sub illis legibus sub quibus à Christo promissa est Grotius Vide Estium Mr. Perkins Dr. Preston Familiare scripturis est ut peccatum seu concupiscentia dicatur homines seducere decipere abstrahere allicere ut Rom. 7. Dan. 13. Jacob. 1. Id autem dicitur per quandam Prosopopeiam quatenus homo tentatione aliqua velut suasione sollicitus inductus peccato consentit quasi ab ipso peccato persuasui Fit autem miro modo ut dum cor emollitur delectatione peccati paulatim obdurescat adversus praecepta Dei Estius Vocabulum ãâã ãâã ãâã ãâã ãâã de imperperfectione nostra nos monet ut quotidie proficere studeamus vox ãâã ãâã ãâã ãâã ãâã dubitationem Papisticam excludit certitudinem salutis nobis confirmat Conditio adjecta studium perseverantiae in nobis excitat Paraeus Vide Estium John 5.25 See Dickson Perkins Fides hîc comparatur partibus humani corporis per quae fit digestio cibus in succum vertitur Ita Lucas medicus ex arte medica voces sumperit Grotius In this Chapter is mentioned a threefold rest 1. In Heaven Vers. 1. 2 A rest of Canaan Ver. 5 8. 3 The rest of the hâly Sabbath Ver 9. Id est Agâs perpetuò ut ea quae vivunt Convenit hoc verbo Dei sed praecipuè Evangelico Psal. 105.9 107.20 147.15 16. 40.8 55.2 1 Pet. 1.22.23 24. Grotius * Direbantur critici nomine etiam à Latinis usurpato homines acris judicii qui de libris aut versibus aut aliis aliorum operibus censere poterant ac discenere quid probum quid reprobâm item quid genuinum quid verò spurium ac supposititium Quales in censendis Homeri versibus Aristarchus Aristophanes Grammatici memorantur Estius Heron. See Dikes deceitfulnesse of the heart p. 10. A speech borrowed from the Priests under the Law who when they killed the beast all things that were within the beast were laid naked before the Priest and he saw what was sound and what corrupted Weemes That is not able to sympathize with or pained with our infirmities The word signifies to speak all or speake with hope and confidence ãâã ãâã ãâã ãâã ãâã declarat indolem quae ad commiserationem sit prona quanta opus est Beza Qui quantum satis est miserari possit Id. ib. Beza vide Grotium Preces generale nomen est supplicationes autem supplicum preces sunt cùm qui orat objicit se ad pedes aut genu tangit ejus quem erat Significatur ergo magnus affectus humilitas Christi precantis Estius Perkins Preston Mr. Ball. Est contracta locutio frequens Hebraeis Graecis Sensus est in hoc exauditus fuit ut ab isto metu liberaretur Grotius Mr. Hildersam Alludit ad Proverbium Graecum ãâã ãâã ãâã ãâã ãâã quales sententiae cum simili ãâã ãâã ãâã ãâã ãâã sunt ferme in linguis omnibus sensus est expertus est in tantis tentationibus quam sit arduum Deo obedire Grotius Dr. Preston Propter habitum Beza ãâã ãâã ãâã ãâã ãâã Vulg. Reddidit sensus exercitatos Sed Graecum propriè significat organa sensuum ut sunt oculi aures In nominibus ãâã ãâã ãâã ãâã ãâã est elegans paranomasia Comprehendit autem nomine boni mali etiam verum falsum in doctrina Christiana Gerh. in loc See my Prolegomena to my Treatise of Divinity for the opening of these two first verses Vide Bezam Grotium Baptismi tantùm mentio fit coena Domini omissa Quod ideo factum existimatur quia ut ex multorum veterum scriptis liquet catechumenis olim doctrina de caena hac non proponebatur Imò neque cum peragenda illa esset interesse permittebantur ut illius actionem spectarent Zepperus de Sacramentis Quod Graecè est ãâã ãâã ãâã ãâã ãâã sive illuminati hoc Syrus vertit baptizati Justinus Martyr Apolog. 2. atque alii baptisma vocant ãâã ãâã ãâã ãâã ãâã Itaque omnes pene veteres hinc probant baptismum posse iterari ut Ambrosius Epiphanius Hieronymus Augustinus Cyrillus alii Rectius Anselmus Lyranus Hugo alii qui verba ista intelligunt de blasphemia in Spiritum Sanctum quae non remittetur in hoc seculo neque in futuro Vossius disputat 17. de Baptismo 2. A Hypocrite may have a disposition to sanctification have it in fieri not in facto esse * Some understand the gift of miracles in the Gospell-time which is the world to come in respect of the Jewish pedagogie rather the wonderfull workes of the life to come as glorification and salvation A hypocrite may apprehend some excellency of the resurrection conceive the manner of the day of judgement The word is usually in Scripture compared to rain Deut. 32.2 and that in three respects 1. The raine for its birth is heavenly it comes down from heaven and waters the earth saith the Psalmist so the word Heb. 12.25 2. Free the raine is freely dispensed Amos 4.7 So is the Lord in the dispensation of the word 3. When it comes it comes with a Commission Esay 55.10 So the word Mr. Hildersam Doctor Taylor ãâã ãâã ãâã ãâã ãâã Estius Gerh. Gen. 14. ãâã ãâã ãâã ãâã ãâã non ratione generationis sed ratione commemorationis quia Scriptura de eo sic loquitur ut nec patris nec matris ejus ullam saciat mentâonem Gerh. in loc Non quod tale quod de eo exstet qui patrem matrem majores habuit qui ipse postremò obiit ut coeteri sed quod nihil de ipsis exprimatur Heinsius Vide Grotium Origene saith Melchisedek was an Angel Ierome consutes that opinion and saith he was Sem of whose mind are Epiphanius Marlorate * Vide Cunaeum de republica Hebr. l. 3. c. 3. Nettles answer to the Jewish part of Mr. Seldens History of Tythes Vide Alardi Epiphyll Philolog c. 7. Graecum propriè significat ex spoliis sive exuviis ab hoste detractis quomodo etiam Graecorum scholia interpretantur Gerh in loc Vide Estium Decimas accepit ab Abâaham Beza Edecumavit Abrahamum Grotius Verbum ãâã ãâã ãâã ãâã ãâã ac simplex ãâã ãâã ãâã ãâã ãâã activè usurpatur pro eo quod est decimas dare passive pro eo quod est decimas accipere Gerh. in loc Barlow Bishop of Roch. on 20. of Act. 28. ãâã ãâã ãâã ãâã ãâã quasi dicas in transibile quod ad alium transire non potest Estius To all ends and purposes
Calv. Hoc maximum Evangelij encomium est quod the saurum sapientiae continet Angelis adhuc clausum occultum Calv. ãâã ãâã ãâã ãâã ãâã This word signifies prying into a thing overvailed and hidden from sight to looke as we say wishly at it as if we would looke even through it Vide Bezam Gerhardum 2 Kings 4.29 Iob. 40.2 Luk. 12.3 See Ep. 6.14 Similitudo ex more vetusto sumpta nam quum oblongas haberent vestes neque iter facere neque quicquam operis commodè suscipere poterant nisi succincti Vnde istae loquutiones Accingere se ad opus res gerendas Ergo impedimenta tolli jubet ut soluti ad Deum contendant Calvinus in loc Vide Gerhardum Laurentium Lumbos succingimus ad quatuor usus primò aditer secundò ad opus tertio ad bolla quartò ad ministerium à Lapidè Vide plura ibid. See Calvin Bifield in loc Estey H. Steph. in Thes. Significat hac similitudine in Christo nos habere quicquid veteribus sacrificijs adumbratum fuit quanquam praecipuè alludit ad Agnum paschalem atque hinc discendum est quid nobis prodest Legis lectio in hac parte Calvinus Nomen ãâã ãâã ãâã ãâã ãâã quod de Christo etiam usurpatur Heb. 9.14 quidam volunt esse originis Graecae deductum à ãâã ãâã ãâã ãâã ãâã quod est Culpare sed rectius deducitur ab Hebraeo Mum quod etiam Syrus hoc loco utitur quod propriè significat vitium aliquod corporis Levit. 21.18 de Sacerdote c. 2â 20 de pecore ab eo enim descendit ãâã ãâã ãâã ãâã ãâã significans dedecus ac probrum praesertim si à Poetis usurpetur Gerh. Metaphora est vel ab oneribus quae humeris deponuntur vel à vestimentis quae exuere ac deponere solemus Laurentius ãâã ãâã ãâã ãâã ãâã in Scripturis accipitur tum pro infante adhuc in utero materno concluso Luc. 1.41 tunc pro infante recens nato Luc. 2.12 Act. 7.19 tum pro eo qui jam paulo adultior 2 Tim. 3.15 hoc loco in secunda significatione accipi adjecta vocula ãâã ãâã ãâã ãâã ãâã ostendit Gerh. in loc The word may be said to be sincere 1. In it selfe because it is without errour sin and there is no deceit in it at all Pro. 8.7 8. Psa. 19.8 9. and because it hath no composition in it but is the pure word of God as it came from God himselfe at first 2. In effect it makes men sincere it both teacheth and worketh in the Godly a Spirit without guile Psal. 19.8 9. Bifield Quod aliqui in voce anguli subtilius philosophantur quasi hoc ideo dictum sit quod Christus Judaeos Gentes tanquam duos parietes diversos simul conjungat non satis firmum est contenti ergo simus simplici expositione ideo sic vocari quia aedificij pondus illo innititur Calvinus ãâã ãâã ãâã ãâã ãâã penitius perfectius inspicientes Gerh. ãâã ãâã ãâã ãâã ãâã proprie significat subordinari ordine quodam subjici Gerh. Ordinatio divina secundum substantiam humana ratione subjecti causae instrumentalis finis If ever wee would effectually silence wicked men we must be continually exercised in well-doing Bifield Vide Gerh. in loc Not a civill but a spirituall freedome is here meant called Christian liberty Bifield Alludere mihi videtur Petrus ad veterem illum morem quo pileati incedebant servi recens manumissi Beza Id. ib. Vorstius Gerh. Dr Gouge ãâã ãâã ãâã ãâã ãâã vulgate reddidit discoli Graecam vocem alla voce Graeca exprimens quod imperitis errandi occasionem praebuit ãâã ãâã ãâã ãâã ãâã proprie significat obliquum curvum Luc. 3.5 metaphoricè eum qui est moribus pravis animo corrupto depravato Act. 2.40 Phil. 2.15 Gerh. * ãâã ãâã ãâã ãâã ãâã Translatio à picturis vel paedagogis sumpta Beza Translatio sumpta à lapidibus viarum indicibus Arias Montanus Vsurpatur propriè de exemplari quod praeceptores discipulis pictores novirijs proponunt ad quod in pingendis literis imaginibus respiciant specimen artis suae exhibituri Gerh. in loc Sicuti sub lege peccator ut reatu solveretur victimam substituebat suo loco ita Christus maledictionem peccatis nostris debitâm in se suscepit ut eâ coram Deo expiaret Calvinus Vide Bezam Bifield That is forgiven Compare Mat. 13.15 with Mark 4.12 See Esay 5. Vide Bezam Erasmus ita reddidit haec verba Cujus ejusdem vibice sanati sumus ãâã ãâã ãâã ãâã ãâã accuratam inspectioneÌ considerationem significat ut colligitur ex hujus Epistolae c. 2. ver 12. qui locus huic nostro parallelus neque alibi in Novo Testamento hoc verbum occurrit Gerh. in loc Nehemiah Rogers Vterque Apostolus excessum prohibet quod praecipuum est commendat Rivetus As Iohn 6.27 Vide Cartw. in Prov. 31.22 Some conceive that the Apostle doth simply and for ever forbid these things named and all of like sort and that for ever which opinion saith Bifield is the opinion of almost all the Ancient and moderne Writers Docet quo praecipuè cultu ornatu mulieres se viris commendare debeant viz. interiore potius quam exteriote Estius Esay 51.20 Gen. 15.12 Mr Burroughes in his Irenicum would have it spoken to Abraham There was but one good word saith he in Sarahs speech to Abraham she called him Lord the speech otherwise was a speech of unbeliefe yet the Holy Ghost speaking here of her in reference to that speech conceales all the evill in it and mentions only the reverend title she gave to her husband commending her for it See Bifield Rainold de lib. Apoc. See Rom. 1.4 Spiritu vivificatus vel subjectivè intelligitur nimirum ut Christus dicatur vivificatus in sua parte hoc est Christi ea pars vivificata quae spiritus dicitur quemadmodum nos resurrecturi dicimur carne nempe quia caro ea est propriè quae resurgit à mortuis vel efficaciter Christus vivificatus à spiritu sive per spiritum utrovis autem modo evinci dico absurdam esse hanc de animae descensu fabulam Chamierus In his Epistle to the Nobility of England Ipsa vox ãâã ãâã ãâã ãâã ãâã quintupliceÌ habet in scriptura notionem 1. Significat generatim receptaculum Apoc. 18.2.2 Propriè carcerem in quo detinentur ac custodiuntur captivi Mat. 14.10.3 Vigiliam nocturnam sive horas vigiliae nocturnae Mat. 14.25 24.43.4 Custodiam militarem Acts 12.10.5 Infernum seu gehennam Mat. 5.25 atque hoc in loco Laurentius See Fulke on the Rhem. Test. Locus hic omnium pene interpretum judicio difficillimus Estius Petrus dicit Christum per spiritum suum à quo fuit vivificatus id est per divinitatem suam Noachi tempore nempe per
is no Letter or Syllable of a certaine forme of words as is usuall in Popery Seventhly Marke doth not say that the end and effect of this unction was that their sins might be blotted out and the snares of the Devill avoided in those that were about to dye but that by this externall symbole which then was usuall among the orientall people the gift of corporall healing might be administred Vers. 21. When a convenient day was come Not in respect of God to whom it so seemed comely to make the birth day of a wicked King lamentable by the death of a most holy man but in respect of Herod and Herodias who found not a fitter time of acting the murder long conceived and revolved within their minds Vers. 46. And when he had sent them away The Greeke word ãâã ãâã ãâã ãâã ãâã doth not signifie simply to dismisse or send away but with tokens of singular good will as we take our leave of and wish well to our friends departing from us So this word is used Luk. 9.61 Acts 18.21 2 Cor. 2.13 CHAP. VII Verse 3. WAsh their hands oft Or diligently in the Originall with the fist Theophylact usque ad cubitum up to the elbow Holding That is studiously and with all their strength holding as the Greeke word signifies ãâã ãâã ãâã ãâã ãâã Vers. 4. And when they come from the market except they wash they eate not The market where they often happened to converse with sinners and feared lest by the touch of profane men and heathens they should contract impurity Also washing their hands they tooke heed of keeping their ring on their fingers lest any filth should lye under it whence all their washing would be vaine So they thought that their cups would be prophane unlesse they were first washed for it might come to passe that a dead flie might defile them if any one rose from the bed not besprinkled with water they thought him prophane since it might happen that a flea was killed in it from which he might be defiled But all those things were taken out of Numb 19.20 and Levit. 14.7 and 16.19 The Pharisees added these traditions or cautions to this Law by which they tooke heed lest the Precepts of God should be violated on the sudden Christ reprehends two things in the Jewish traditions 1. That they obtruded outward cleannesse on God instead of the purity of the heart 2. That they made the worship of God out of their humane Traditions See Grotius Vers. 7. In vaine do they worship mee teaching for doctrines the commandements of men In vaine either because they attaine not the end and fruit of divine worship or because the worship it selfe of it selfe was vaine and frivolous Polyc. Lyser Vers. 8. Laying aside the Commandement of God yee hold the tradition of men They preferred their humane traditions before the divine precepts and were so taken with them that they neglected yea made void the other Vers. 11. If a man shall say to his Father or his Mother it is Corban As if he should say I have given to the treasury therefore looke for no duty from mee this word is the Jews solemne oath Mr. Hildersam The Scribes and Pharisees taught that Parents might be freely neglected if the children had either consecrated any thing to holy uses or had vowed that they would not helpe their Parents See Dr. Rainolds his conference with Hart. c. 7. The Syriacke hath Corbani the Evangelist seemes therefore to have retained the Hebrew word because the Jews were wont commonly to use it for the forme either of a vow or an oath Vers. 17. His Disciples asked him concerning the Parable Matthew saith that Peter askt him Marke his Disciples that he would explaine this Parable unto them Therefore either Peter in the name of the rest asked him and after the rest of the Disciples also in the house asked him Christ answer sheweth that his Disciples asked him for not onely Peters ignorance but the ignorance of them all is blamed by him Vers. 18. Are yee so without understanding also Which words here are very emphatically put in respect of the Apostles as if he should say what you whom I have had so long time with mee to whom I have familiarly imparted the light of my doctrine which I have made partakers of all the secrets which I have received from my Father which I have made Doctors of the whole world and have long since often instructed in what things the true purity of man consisted that you ought to understand my doctrine before others yet are you so rude and unskilfull that you do not understand those things which are most plainely spoken Do ye not perceive that whatsoever thing from without entreth into the man it cannot defile him The words are to be understood according to the subject matter the matter of which Christ treates in the present is not properly meates considered in and by themselvs but the use of them whether they ought to be taken with washt or unwasht hands Besides Christ here speakes not of Leviticall impurity but of cleannesse before God which are most different among themselves Vers. 21. From within out of the heart of men proceed evill thoughts adulteries fornications murthers That is the heart corrupted with originall sinne as if the heart that is the whole were in a manner nothing else but sinne Vers. 22. Pride and folly are against the first Commandement blasphemies against the second and third by which men reproach the word or name of God of sinnes against the fifth Commandement he spake before and here are murders against the sixth adultery and fornication against the seventh thefts and covetousnesse against the eighth guile against the ninth evill thoughts against the tenth See Grotius An evill eye That is envy as Rom. 1.29 or niggardlinesse or both Vers. 33. and 34. By sprinkling spittle on his tongue he would note that the faculty of speaking was derived from him alone by putting his finger into their eares he taught that it was his proper gift to boare as it were the deafe eares for there is no need to flie to other allegories that he removed the deafe man aside from the multitude he did it partly for that purpose that he might cause the glory of his truth to appeare a farre off to rude and not yet fit witnesses partly that He might more freely and fervently poure out his prayers that he looked up to heaven and sighed it was a signe of his vehement affection whence we may perceive how singular his affection is toward men in whose miseries he condoled Calvin Ephphata The Evangelist retained the Syriacke word that he might shew how easie it was for Christ to heale this wretched man as he who using a familiar and ordinary word perfectly restored him but it is in the Imperative Moode be thou opened for all things are done at the command of this
Lord. CHAP. VIII Vers. 2. AND have nothing to eate It is very observable that our Saviour had a continuall care that none who followed him should want Vers. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Erroneous corrupt doctrine is like Leaven 1. In regard of the commonnesse 2. In regard of the quantitie little 3. In regard of the quality like as that to dough 4. In regard of its spreading property 5. In regard of the effects Leaven 1. Sowreth 2. Heareth 3. Swelleth Vers. 25. He was restored This word notes such a restoring as is not inferiour to the first integrety for so it is used Exod. 4.7 Gen. 29.3 and 40.21 Ier. 15.19 and 5.19 Therefore the third of the Act. 21. The last day is called the day of restitution of all things And saw every man clearly The Greek word rendred clearly is a compound word and signifies a farre of and clearly Vers. 31. And after three dayes rise againe Matthew saith the Son of man must bee raised againe the third day Marke that he must rise againe after three dayes Here Interpreters much trouble themselves wherefore Marke should say after three dayes especially because the history of the resurrection shewes that it cannot be extended beyond the third day It agrees with the Hebrew Michzeb which according to the Rabbines notes the extremitie either of the beginning or end Deut. 14.28 Not after three yeares but it signifieth in every third yeare in which a peculiar tithe was to be gathered There are like examples in prophane Authours in Lucian Euripides Homer from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense though he use a different phrase Vers. 37. What shall a man give in exchange for his soule The meaning indeed is that nothing in the world can answer the worth of it Vers. 38. In this adulterous and sinfull generation adulterous Not such as are borne in adultery they are generatio adulterina rather than adultera rather such as were given to adultery themselves and Spirituall Adulterers Iames. 4.4 Sinfull That is notoriously sinfull as Mary Magdalen is called a sinner CHAP. IX Vers. 1. AND he said unto them to Peter Iames and Iohn There be some of them stand here here which shall not taste of death till they have seene the kingdome of God come with power That which some feigne of Iohn is ridiculous Iohn himself will refute this fabulous opinion John 21.2 3. Besides it is folly to refer that in the singular number to John which Christ speakes in the plurall number of some Polyc. Lyser By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection Calvin Very many and those most rightly understand these words of the following glorious transformation and transfiguration of Christ on the Mount For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised Vers. 2. And after sixe dayes Matthew and Marke number sixe dayes Luke eight dayes Mathew and Marke reckon the sixe whole daies which flowed between Luke comprehends as well that day in which Christ spake as that in which he was transfigured That is in the seventh day Christ tooke to himself Peter James and John being withdrawn from the company of the Apostles and on the eighth day being accompanied with them he ascended into the Mountaine prayed and was transfigured before them Vers. 6. They were sore afraid This Greeke word is used of such a feare which makes one withdraw himself from the presence of another of whose company he acknowledgeth himselfe unworthy as Deut. 9.19 It is used Heb. 12.21 of the terrible vision which God shewed upon mount Sinai Vers. 12. Elias verily commeth first and restoreth all things That is all things which according to the prophecie of Malachy he was to restore Mal. 4.5 6. By Elias in Malachy is understood John Baptist Luk. 1.17 Mat. 11.14 Vers. 13. But I say unto you that Elias is indeed come The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom Christ confesseth that to be true and saith he was already come Vers. 18. Teareth him The Greeke word ãâã ãâã ãâã ãâã ãâã signifieth to teare and rent as the dog doth This tearing saith Beza is to be referred to the inward griefe of the bowels because the Spirit invading him as it happens in the Cholick he was troubled as much as if he had indeed perceived his bowels to be torne asunder Vers. 24. I beleeve help thou mine unbeliefe There is faith and unbelife in the soule at one time in one action upon one subject Mr. Perkins Vers. 31. The Son of man of man is delivered ãâã ãâã ãâã ãâã ãâã Using the present tense he signifies that the thing shall be shortly for Christ did so hasten to death and so seriously think of it that it might seeme present to him which was to come Novarinus Epiphanius saith Christ called himselfe the Son of man that he might shew that he is that Person which the Prophets foretold should take the nature of man and amongst them Daniel by name calls him the Son of man Vers. 37. Whosoever shall receive one of such children in my name Christ respects the childish quality not the individuum Polyc. Lyser Vers. 43. The fire that shall never be quenched O that word never said a poore despairing creature on his death bed breakes my heart Vers. 44. Esay 66. ult Marke addeth thrice Where the worme dyeth not and the fire is not quenched By which words metaphorically the twofold punishment in hell one of the body another of the soule is thought to be noted saith Polycarpus Lyserus By the worme is declared the continuall remorse of conscience and the dayly meditation of the sins committed By fire a sensible punishment and most exquisite torments in the body So Lyserus Rather by these two is meant the poena sensus in hell the privation of all good is commonly called poena damni the punishment of losse this is one part of hell torments The everlasting absence of all good from God or the Creatures The second part is a presence of all evill comprehended here under the worme that dyeth not and the fire that is not quenched The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes filling him with self convictions and perfect feare and despaire for ever the furious reflection of the soule upon it self for all its neglected opportunities and the irrecoverable misery it is in The fire is the wrath of the great God let in upon the whole soule to eternity but especially on the conscience Heb. 12. ult The fire is the essentiall part the worme but the accidentall From Carkasses slaine in battell and putrifying wormes are begotten but the carkasses of the wicked shall not be
Dieu in loc Vers. 9. To tempt the Spirit of the Lord ãâã ãâã ãâã ãâã ãâã translated here Tempt sometime signifies to provoke God by some presumptuous fact to anger as it were to try whether he will punish or not to dare God as Num 14.22.23 To tempt is to take a tryall of a thing as the Greeke word intimates they proved whether God could discover the falsehood of their Spirits or no. Vers. 39. To fight against God That is labour in vaine Prov. 21.30 It seemes to be drawne from the fable of the Gyants which were said to make warre with the Gods Vers. 41. Counted worthy to suffer shame for his name viz. From the grace of God so governing that matter CHAP. VI. Vers. 1. THe Grecians The Hellenists or Graecists so it ought to be read not Graecians This word is used also chap. 9.29 and 11.20 Vers. 3. Looke you out among you The originall word signifies survey the whole body of the people and choose the best you can cull out see Exod. 18.21 Men of honest report Gr. witnessed unto well testified of Full of the holy Ghost There is a threefold fulnesse of the Holy Ghost in Scripture according to a threefold capacity of the receivers 1. Plenitudo superabundantiae of the fountaine in Christ Ioh. 1.16 Col. 2.9 He had not the Spirit in measure but above measure 2. Plenitudo eminentiae of the streame so the Apostles those extraordinary Officers had a greater fulnesse of the Spirit then any since See the fifth and eighth verses 3. Sufficienciae of the vessell this fulnesse has every member of the body of Christ. Vers. 14. That this Iesus of Nazareth They speake so contemptuously of Christ as if the memory of him were detestable Vers. 15. Saw his face as it had beene the face of an Angell Hoc de nativa facie non dicitur sed potius de praesenti vultu Calvinus This is not spoken of his naturall favour but rather of his countenance for the present Guilty persons faces are wont to be pale they are wont to stammer in speaking and shew other signes of trembling Luke shewes that there was no such thing in Stephen but rather a certaine majesty shined in him See 1 Sam. 24.19 2 Sam. 14.17 CHAP. VII Vers. 2. MEn Brethren That is Brethren for the word Men is added onely by an Hebrew elegancy and custome as Gen. 13.8 For we are men brethren our English renders it for we are brethren so verse 26 of this chapter Vers. 6. Intreat them ill 400 yeares So was the prophecy Gen. 15.13 Jerome hath troubled himselfe and left the knot as fast as he found it so hath Austin and Genebrard reckoning from the descent of Iacob and others from Abrahams departure out of Haran Gen. 12.4 but if we reckon from his 85 yeare we shall finde a right computation From that time till the birth of Isaack were 15 yeares and Abraham was a 100 yeares old when Isaac was borne to him Gen. 21.5 From the birth of Isaac till the birth of his sonne Jacob were 60 yeares Gen. 25.26 From the birth of Jacob till his descent into Egypt were 130 yeares Gen. 47.9 From Jacobs descent unto his death were 17 yeares Gen. 47.28 From his death till the death of Ioseph were 53 yeares Gen. 41.46 45.6 50 26. From the death of Ioseph till the birth of Moses were 75 yeares as is gathered from received Chronologers and from his birth to the departure of Israel from Egypt were 80 yeares Exod 7.7 now the peoples departure and the giving of the Law were the same yeare Vers. 14. Threescore and fifteene soules Moses saith that Iacob came into Egypt with seaventy soules Gen. 46.27 Stephen here mentions seventy five Some say that Luke following the Hellenists so wrote but it is wicked to thinke that Luke related the thing otherwise then it was done That which some urge that the Apostles writing in Greeke used the Greeke version is not alwayes true Neither did Steven cite these things so He disputed then before the Sanhedrin without doubt in Hebrew a popular dialect before whom he was to follow the Hebrew text or Chaldee Paraphrast Some say the word ãâã ãâã ãâã ãâã ãâã is corrupt but such things must not easily be granted Sixty sixe soules which came out of Iacobs loynes came with him into Egypt The Wives of Iacobs Sonnes which came downe with him into Egypt were but nine and so all Iosephs kindred which was sent for by him into Egypt besides his father Iacob who is here excepted was seventy five Moses expresly distinguisheth betweene those who rising out of Iacobs loynes did with him properly constitute the house and family of Israel and betweene his sonnes wives which were brought in into Iacobs house Wilhelmi Longi de annis Christi l. 2. c. 4. See Dr. Halls Paraph in loc Vers. 16. Carried over into Sichem Gen. 33.19 The father of Sichem so it should be translated so Mark 15.40 Mary the mother of Iames either ãâã ãâã ãâã ãâã ãâã should be rendred by and joyned to the word ãâã ãâã ãâã ãâã ãâã and so the sense is that the Patriarkes were translated into Sichem by the Sichemites and laid in Abrahams sepulchre which he bought for mony or ãâã ãâã ãâã ãâã ãâã to be understood and then the meaning will be this that some of the Patriarkes were laid in Abrahams sepulchre some in the field that Iacob bought Object Gen. 33 1â The same field was bought by Iacob Ans. The field was bought twice 1. By Abraham and then afterward recovered by Iacob that he might maintaine his Fathers possession 2. Abraham say some is here put for his posterity The question is whether Abraham or Iacob bought this field wherein they were buried Calvins answer is somewhat too peremptory that there is an error in all our Copies of the new Testament and ought to be corrected and Beza saith the like Lyranus and Lorinus thinke to salve all by putting two names upon the same man whom they will have sometime to be called Ephron sometimes Hamor but if this should be true the Cave in the land of Sichemites and Hittites is not therefore all one Vers. 26. Sirs ye are Brethren The words in the Greeke are ãâã ãâã ãâã ãâã ãâã men ye are brethren ye are men and ergo should not strive one with another but much more considering ye are brethren Vers. 38. The Angell which spake to him in the mount Sinay That is Christ the Angell of the Covenant say Interpreters generally Lively Oracles Because they were uttered by lively voyce not that they did give life 2 Cor. 3.7 Vers. 42. As it is written in the Book of the Prophets For although the prophesie which is brought be taken out of the fifth of Amos 25. yet the booke of the Prophets is cited in generall one part of which Amos did make