All outward prerogatives availe nothing to justification V. 6. But faith which worketh by love Faith is not wrought by charity as Bellarmine perverteth this Text for then it will follow that love by which faith is wrought must needs be before faith the Greeke word is not of the passive but of the middle voyce as the Interlinear faith which is effectuall Pagnine working by love Faith worketh by love not as fire maketh hot by heat which is a formall property inherent in it But as the soule doth this or that by the hand which is an externe Instrument conjoyned unto it Vers. 7. Run well Our Christian life is often compared to a course because there is need of alacrity and striving to it Did let you Stop you intercept your course turne you out of the way secretly intimating their inconstancy Vers. 12. Cut off Seeing they glory so in the skin cut off Which trouble you Or as the Greek word signifies waste and overthrow because these men drive Christians out of house and home as enemies when they come to sack or spoile a Towne Vers. 13. But by love serve one another That is let every man in his place and calling become servant to another and so preserve love by the duties of love Vers. 14. For all the Law is fulfilled in one word This is secretly opposed to the doctrine of the false Apostles which urged ceremonies alone Calvin Love thy neighbour as they selfe It is a note of similitude not equality Vers 16. Fulfill the lusts of the flesh That is accomplish them with love with pleasure and with full consent of will Vers. 17. The flesh That is the corruption of mans nature Lusteth against the spirit That is grace in the heart And the spirit lusteth against the flesh First by labouring to overmaster and keepe downe the motions thereof Secondly by stirring up good motions and inclinations to piety Vers. 18. Ye are not under the Law Condemning or forcibly compelling you Vers. 19. Now the workes of the flesh are manifest The Apostle when he speakes of the fruits of the flesh he saith of them that they are manifest not onely to God but men which have the light of reason and naturall conscience but when he comes to speak of the fruits of the spirit he saith not so of them vers 22. The grace of Gods Spirit is a hidden and secret thing 1 Pet. 3.4 and is not so easily discerned Vers. 20. Witchcraft The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies poysoning but here it is fitly translated Witchcraft because all poysoning is comprehended under Murther which followeth Vers. 21. And such like The Apostle having reckoned up many workes of the flesh is forced to conclude and say and such like as being not able to think of all the sins which doe as fire sparkle out of the furnace Of which I tell you before as I have also told you in time past before Before you goe to Hell as I have already told you Vers. 22. The fruit of the spirit He called them workes of the flesh vices end in themselves but fruits of the Spirit virtues abound with fruit It is so called as Ephes. 5.9 1. Because all grace comes originally from the Spirit as the fruit is derived from the root 2. Because of the pleasantnesse 3. Of the advantage and profit to ones selfe Faith By faith he meaneth fidelity in making good the words that have gone out of our mouthes so Pareus Estius and others Vers. 23. Against such there is no Law Such persons not workes 1. They need not rigorous Law to compell them by vertue of their graces they will doe them 2. No Law to condemne them so Pareus that is the better Vers. 24. Have crucified He useth this word to shew that mortification of the flesh is an effect of the Crosse of Christ Calvin The flesh That is the corruption it selfe of nature With the affections and lusts That is the inward working of it in suddaine passions and more setled desirers Vers. 25. Walke Orderly by rule by line and measure Vers. 26. Vaine glorious Desiring to be accouted rich eloquent good by men Provoking one another Striving to anger and vex one another with injuries contumelies and contempt CHAP. VI. Vers. 1. IF any man he overtaken with a fault He meaneth a frailty and infirmity and to be overtaken is on the sudden ignorantly and without deliberation to be drawn to commit some offence Restore The word is borrowed from Surgeons who being to deale with a broken joynt will handle the same very tenderly so must they be dealt withall in reproofe which sinne out of humane frailty Lest thou also be tempted Even with a powerfull and prevailing temptation to fall into thy brothers sinne He doth not say lest thou also be overcome but tempted because if God leave thee to the temptation thou wilt soon be overcome Vers. 2. Beare ye one anothers burdens Both the inward burden of your temptations and corruptions and the outward of afflictions Esay 13.16 We must not beare with their sinnes but help them out of their griefe by consolation their sinne by direction Vers. 4. Let every man prove his own work The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated prove signifies also to approve as Rom. 14.2 1 Cor. 16.3 And so the word is used in English when we say such a one is to prove a will that is to approve it The word here may be understood in both senses to prove our works and to approve them To rejoyce The Greek to glory which is more then to rejoyce Vers. 5. Beare his own burden as a Porter Vers. 6. Let him that is taught Gr catechized or taught familiarly by word of mouth or lively voyce as when children are taught the first principles of Religion Here it is taken more largely for him that is any way taught and instructed Make him that taught him catechised him or instructed him generally Partaker That is communicate afford give unto them these temporall things Vers 7. For whatsoever a man soweth that shall he also reap It is an usuall proverbe among all Nations You have the like sentences Iob 4 8. Prov. 11.18 and elsewhere To sow with the Hebrews often signifies to work and to reape to be rewarded or punished Matth 25.24 26 2 Cor. 9.6 Vers. 10. As we have therefore opportunity Take the present occasion of doing all the good thou canst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a large acceptation seasonablenesse of circumstance whether of time place or any occasion but most properly a seasonable time Vers. 14. Crosse of Christ Some understand it of the afflictions which he did suffer for the profession of Christ but this sense cannot be that we should rejoyce in nothing but affliction it is rather to be understood of the Crosse which Christ suffered for
1.5 as we say in Latine Totus in hoc sum Soule 1. Concupiscible faculty whereby the soule pursues after a thing and minde the irascible whereby it incounters with that which hinders it in its pursuite Moses Deut. 6. and out of him Mark 12. and Luke 10. adde a fourth which is strength Bernard thinkes that these 3. words heart soule and minde were intimated in Christs question tripled to Peter lovest thou mee affectuosè prudenter fortiter Vers. 38. This is the first viz. In nature and order And great Commandement viz. In excellency and dignity Great Because the true understanding and use thereof is of great importance 2. Because it is one of the hardest to be kept Vers. 39. Our Saviour answereth ex abundanti first tels him of the love of God then addeth the love to his neighbour He saith it is like to the first yet so as it yeelds to it in dignity 1. In the efficient cause God that hath commanded thee to love himselfe commands also this love of another as thy selfe 2. In the matter it is love that is required in both 3. In the quality if it be sincere and unfeigned even as we do our selves 4. In the generality of it containeth all those offices that belong to our neighbour 5. In the end for as God is the scope of the Law in the first Table so man is to be loved for God and in reference to him 6. In time they shall alwayes indure 7. In necessity as a man cannot be saved without this so neither without the love of our neighbour 8. In difficultie in the spirituall amplitude of it Vers. 40. Hang It seemes to be a metaphor saith de Dieu from things hung up which sticke in that thing to which they are hung till they be taken away and there have their firmnesse and consistence which metaphor is in Esay 22.24 In those two commandements the whole Law and Prophets have a firmnesse and consistence are hanged on them and sticke in them that they cannot thence be severed See Grotius CHAP. XXIII OUR Saviour in this Chapter describes a hypocrite by his signes 1. They say but do not v. 3. He is nothing but leaves shewes he talkes but does not 2. He is unmercifull v. 4. severe in prescribing to other men but partiall to himselfe 3. He is ambitious seekes the setting up of himself not God v. 5. 4. Hee must be the teacher rule the roast v. 6. 5. He perverts all religion and hath an aime at his private gaine v. 14. 6. Hee is most medling where he should not v. 15. 7. Hee is partiall in his obedience v. 16. 8. Preposterous in his obedience lighter matters most busie him v. 23. 9. He is still for the outside 25 and 27. verses 10. He cannot brooke a faithfull Ministry especially the present Ministry v. 30. Vers. 2. Sit in Moses chaire That is shew out the Law of God Their conjecture saith Calvin is probable which referre it to the Pulpit which Esdras set up when the Law was read Nehem. 8.4 Christ exhorted the people so farre to obey the Scribes as they continued in the simple and pure interpretation of the Law Moses signifies the old Testament here and his Chaire is the Chaire in which the Law was explained Acts 15.1 2 Cor. 3.15 to sit in Moses chaire is not to succeed Moses for the Scribes and Pharisees were not his successors but to deliver the doctrine he delivered Cameron Vers. 3. They are ready enough to command but slow and remisse in doing Vers. 4. Heavy burdens Not ceremonies for the Pharisees did abound in them but justification by workes looking for Christ a temporall King and not a remitter of sinnes Vers. 5. Make broad their phylacteries Purple-studs woven on garments Epiphan schrolles of parchment for the head or frontlets or on garments on which were written the Ten Commandements The Pharisees carried them about their head and arms that they might perpetually set the Law of God before their eyes so understanding that place Deut. 6.8 See Scult observat in Matth. c. 61. And enlarge the borders of their garments Num. 15.38 39 40. and Deut. 22.12 The Jewes were commanded to hang fringes upon the foure quarters of their garments which when they saw they might remember the Commandements of God For since men are apt to forget the Law God would often put his people in mind of it that which way soever they turned their eyes they might meete presently with some pious admonition The Scribes and Pharisees did weare these borders thicker and longer than others as a certaine argument of piety being desirous to be esteemed more mindfull of the Commandements of God than others and being content with the good esteeme of men for these things Vers. 7. Rabbi Rabbi A Master or Doctour eminently gifted with variety of knowledge Every Rabbi had his Disciple Matth. 26.49 Iohn 3.26 1 Iohn 38. The chiefe Rabbies sate in reserved Chaires these are the chiefe seates in the Synagogues which the Scribes and Pharisees so affected Their companions sate upon benches or lower formes their Schollers on the ground at the feete of the Teachers Act. 22.3 Luke 10.39 Godwins Jewish Antiqu. Vide Grotium Cameron in loc Ambition is here condemned by Christ saith Theophylact. Vers. 9. The scope of the place is 1. To condemne the ambitious seeking and boasting in the titles of Father Doctor 2. To teach that no man should depend upon any other as God to put their trust in him and make him the authour and preserver of our life Some make this distinction to no purpose that men which beget children are Fathers according to the flesh but God onely is the Father of Spirits but the meaning is the honour of Father is given wrongfully to men if the glory of God be thereby darkned Calvin See Cameron Vers. 12. And whosoever shall exalt himselfe shall be abased A sentence often used by Christ and famous without doubt among the Jewes we say pride will have a fall And he that shall humble himselfe shall be exalted Salomon saith more than once before honour humility Aesope being asked what God did answered that he abased the proud and exalted the humble Vers. 15. Compasse Sea and Land It is a kind of proverb and is like that omnem movere lapidem that is you use all meanes to make a Proselyte In the Greeke it is Sea and drie Land The earth is called dry Gen. 7.22 Ionah 1.9 by an excellency from the predominant quality in it for it is as Philosophers teach a most drie element The Heathen people are called Proselytes when they were call'd to the Church of the Jews and embraced their Religion as if he should say Adventitij as the Eunuch Act. 8. There were two sorts of Proselytes or converted Gentiles 1. Proselytes of the Covenant these were such as were circumcised and submitted to the whole
habita ratione sed ita ut nemo praetermittatur Grotius Latine obloqui non male verteris Grotius * Amilitum delectu deductum videtur in quo ex magno hominum numero non nisi pauci id est praestantissimi quique eligantur Schotti Adag Sac. Probabile est quia illis obstabat pudor matrem astutè fuisse interpositam quae audactus peteret Ab ipsis autem profectum esse vorum hinc colligitur quod Christus illis non matri respondit Calv. Calvin Duplici nomine damnanda fuit eorum inscitia primùm quod ambitiosè appeterent plus quam decebat deinde quòd pro Coelesti Christi regno aereum phantasma conceperant Calvin Plautus in Cassina Eodem poculo bibere pro incommodis ijsdem subjacerâ— dixit Vide Sculter observat in Mat. c. 54. Grot. Goijm Cartwrights reply to Whirg Dubium an eadem sit historia quae hic à Matthaeo quae à Marco 10.46 à Luca 18.35 narratur Assentior Theophylacto quivnam tantum historiam à tribus Evangelistis narrari putat Maldonatus Vide Grotium Iareach is the Moone in Hebrew Reach is odour in Hebrew Asino insidere apud Haebraeos veteres non erat paupertatis signum nam proceres asino vectabantur ut Jud. 10.4 12.14 videre est sed cum Salomonis temporibus Aegypti commercio equorum copia apud Judaeos crevisset ex eo eviluere asini Sed ipsa asini Sed ipsa asini statura comitatus urbem ineuntis facile ostendunt regnum quod sibi Jesus vindicabat diversissimum esse à regnis mundi Grotius in loc Calvin Non utrique insedit sed pullo vehebatur sequente illius matre Liveleius in Hos. Caldaeus dixit apud Zach. in asino pulloque filio asinae unde notissima de Iudaeis ac Gentibus allegoria quam Chrysostomus Theophylactus Cyrillus B. Hieronymus alij hic adferunt quemadmodum non minus diligenter quaesiverunt quid sit factum asina cum inveheretur pullo Dominus Alij enim modò huic modo illi insedisse alij insedisse huic illam baiulosse vestes alij postremò quod plerisque placuit cum Iohannes insedisse eum pullo dicat asinam secutam volunt Hâ—insij dissertat de verae Criticae apud veteres ortu progressu c. vide Bezam in loc Grotius Vide Canin loc Novi Testam Formatur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod stabulum significat Gerh. Harm Voluit in arbore symbolum proponere qualis tandem exitus maneat hypocritis simul detegere quam inanis sit ac nihili eorum ostentatio Calvin Casaubonus Monet illud vitandae ambiguitatis causa potius vertendum esse ut statim exaruit quam quomodo exatuit cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic non sit quaerentis de modo sed admirantis Mr. Burrh There is this illogicall reasoning of unbeliefe that though we agree to the promises in generall yet when we come to particulars we thinke they will not be made good to us Calvin Esay 5.2 a Wall In universum ijs omnia significantur quae aut ad tutelam aut ad ornatum pertinent Grotius Divinus cultus Cartw. Ier. 25.4 He seemes to have reference to that place Dan. 11.44 Vestis nuptialis Christus est qui sponsus cibus etiam est in his nuptiis ChristuÌ„ autem induimus tum fide ejus meritum apprehendendo ut nuditas nostra coram Dei judicio ipsius justitia tanquam pretiosa veste tegatur Gal. 3.26 27. tum sanctae vitae conversatione qua ipsius vestigiis insistimus cum Christus non solum nobis datus sit in donum sed etiam propositus in exemplum Gerhardus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic sunt non ipsum matrimonium ut vertit Syrus quod mox dicitur prandium alibi coena ut coenum nuptialem Plautus dixit quomodo nuptiarum vox Terentio atque aliis usurpatur Grotius Trinae vocationi opponit Christus tria eorum genera qui vocationi non responderunt nec in nuptiali convivio comparuerunt Prima classis complectitur nolentes secunda negligentes tertia persequentes Gerhardus Vestis haec est ambulatio digna vocatione Ephes. 4.1 Opera quae ratam efficiunt vocationem 2 Pet. 1.10 Grotius Snare him in words or talke the greek word is derived of snares which hunters lay for wild beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt docet Aristoteles nomen suum vim ipsam habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc Majestatis criminibus accensetur nummos corrumpere Nummos autem imperantium vultu ac nomine signari Persicum creditur esse institutum unde Daricorum nomen Grotius Fundamentum opinionis Sadducaicae fuit nullam substantiam esse extra Deum praeterres sensiles Clarè id nos docet Lucas Act. 23.8 ubi voce Spiritus intelligendus divinus ille afflatus quo Prophetas à Deo impulsas recte credebant Pharisaei Saedducaei qui prophetica scripta non recipiebant nisi forte tanquam humanae sapientiae opera nullam ut videtur admiserunt revelationem divinam nisi per vocem quomodo lex erat tradita cui soli obedientiam praestasse Sadducaeos apparet Grotius * Piscator Maldonate a De eo quod dicuntur negasse Spiritus non disputo Sane ut multi putant sic sequeretur eos negasse Legem Mosaicam quae variis in locis Angelorum mentionem facit praeterea certum est eos non negasse librorum propheticorum autoritatem ut ex Talmude liquet Menasseh Ben Jsrael de resurrectione mortuorum c. 6. vide Horringeri Thesaurum Philologicum l. 1. c. 1. Sect. 5. See Heb. 11.16 Cartw. confut of the Rhemists Bishop Lake See Beza on vers 12. Vnus à caeteris subornatus Emi serunt unum ut si vincat ille omnes victores habeantur si vincatur solus erubescat Brugensis Strength Not that which thou hast but which God at first gave thee Supervacua illorum diligentia qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimium subtiliter hic distinguunt cum vocum multarum cumulatio nihil aliud quam intensius studium designet sicut ut Latini dicunt corde animo atque viribus ut ab alijs est annotatum Itaque eodem sensu quae hic habemus terna modo modo singula modo bina reperias Singula 1 Reg. 14.8 1 Sam. 7.3 2 Reg. 10.31 Psal. 119.2 Bina Deut. 4.29 2 Pat. 15.12 2 Reg. 23.3 Grotius Perkins First In dignity because it commands us things concerning God 2. In order of nature because the love of our neighbour flowes from the love of God Piscat * See 1 John 4.20 Like the first 1. in objecto for man in his neighbour must love nothing but God 2. In subjecto for this love must take up all the powers of man as the love of God did though with subordination 3. In fructu for it bringeth forth all the dutyes of the second Table as the love
appeares in the fifth verse and the Commandements of their first message were reversed afterward Luk. 23.36 Mr Perkins Vers. 10. Scrip Necessary provision two coats Change of rayment staves defence Objection A staffe is allowed Marke 6.8 but here in Matthew and Luk. 9.3 it is denyed Answer Matthew and Luke meane staves which are a burden to them that beare them but Marke meanes a staffe whereon travellers do ease themselves Gen. 32.10 a walking staffe take no staffe to strike with See Piscator Shoes See Mark 6.9 The shoes which Matthew mentioneth are new such as are with care and diligence prepared to travell in the Sandales in Mark are such as are dayly worne on the feet Mr Perkins Vers. 11. And into whatsoever City or house ye shall enter enquire who in it is worthy and there be bold to tarry and receive entertainment as if he should say every one that is worthy will be ready to shew kindness unto you Acts 16.15 And there abide till ye go thence Abide in that house till ye go out of that City go not from house to house See Luk. 10.7 Vers. 14. It is probable that the Jews then used to shake off the dust as a figure of cursing as if they did it to witness that the Inhabitants of the place were so wicked that they infected the earth and dust with their contagion and that they would not communicate with them in any thing Iansen Harm Chrysostome Ierome Theophylact and Austen say that Christ commandeth them this that they might shew they would have nothing to do with them and not carry away their dust who contemned the Gospell Vers. 16. Behold I send you The mission of the Apostles was twofold first more particular in this Chapter when Christ sent them only to preach the Gospel in the land of Iudea 5 6. v. Secondly more generall after his resurrection Mat. 28.18 19. These words pertaine to Christs first mission As sheepe Harmeless and helpeless Among wolves so called first For their antipathy to the sheepe secondly For their cruelty thirsting for their bloud Be wise as serpents and simple as doves Be wise lest ye be circumvented by others and simple lest ye hurt others Sine prudentia simplicitas stultitia est Drusius The Serpent is very quick sighted to escape danger Tam cernis acutum quam aut aquila aut Serpens epidaurius and therefore He is called Draco of seeing 2. He stoppeth his eares against the Charmer with the earth on one side and his taile on the other and will not be gotten out of his hole 3. Seekes to save his head Ierome Austen Ambrose Totum corpus in orbem circumvoluit ut caput occultet 4. He hath a tortuous way not to be found He hath respect here to that place Gen. 3.1 The Serpent had in his Creation a speciall impresse of wisdome above all other Creatures therefore Satan made use of him to deceive our first Parents Doves The Dove Simplex est animal felle caret rostro non lae dit Bernard The properties of the Dove 1. Meekness the Dove is without gall 2. Simplicity innocency as here the Dove is without guile a simple and harmeless bird Cant. 4.1 and 5.12 and 6.8 The third quality is Chastity she keeps to her mate sincerity and singleness in heart and life 4. Is neat ad candida tecta columbae they are pure not defiled with sin 5. The Dove is a loving and lovely creature 6. The Doves flie together Esa. 60.8 So they must joyne together in Gods pure worship Vers. 17. But beware of men As if he should say what speake I of Wolves you have more cause to feare danger from men than Wolves or from any other creature whatsoever Homo homini lupus Vers. 18. Governours As Paul before Felix and Festus Act. 23.24 25. and 24 25. Kings Peter before Herod Act. 12.4 and Paul before Agrippa Act. 25.26 Vers. 23. Son of man It is a comfort given peculiarly to the Apostles Christ is said to come when he brings remedy to things in despaire Vers. 24. The Disciple is not above his Master While he continues a Disciple as Christs Disciples should never cease to be his Disciples so Grotius interprets this proverbe usuall among the Hebrewes Vers. 28. As if he should say I allow and command you to feare men onely for God who hath set them over you but feare God for himselfe Perkins Vers. 29. Farthing The tenth part of a Romane penny of our Coyne halfe penny farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is almost nothing lesse esteemed than Sparrowes for two were then sold for a farthing or as Luke saith five for two farthings and yet the eye of God is watchfull to defend them they are not shot and so fall downe without his providence The Epicure altogether denies providence Aristotle includes it in Heaven some of the Arabians say it is imployed about universalls not singulars but this verse and the next confutes them all Vers. 34. To send peace but the sword That is division by meanes of the doctrine of the Gospell By the sword here not warre but division is understood as is most evident by Luke 12.51 Vers. 37. That is whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him any share in his mercyes Whether our love bee an ascending love up to Father or Mother or a descending love downe to Son or Daughter it may not bee greater than our love of Christ nay our love of all others in comparison of our love to Christ must be hatred Luke 14.26 Is not worthy of mee That is shall have no benefit by him shall not be saved by him Vers. 39. Hee that findeth his life shall lose it That is He which thinkes he findes his life he that thinkes that by the denying of the Gospell whereby he may preserve his life and obtaine good dayes in it he shall lose life Loseth It is not meant of an actuall losing but a disposition or preparation of the heart to lose for Christs sake if need be the dearest thing we have that is our life Luke 14.26 Vers. 40.41 He that receives That is doth any good office or deserves well of a Prophet Righteous Is to be taken by way of eminencie for one of eminent sanctity such as among the Jewes had therefore the sirname of Iusti as Simeon Iustus Iacobus Iustus Give to drinke Whence we may gather what receiving before is meant viz. relieve maintaine support A Prophets reward An eminent reward or of the quality of a Prophet though himselfe be none Mede in loc These words of beneficence to Ministers of the word are expounded by the chiefest Divines that the sence should bee as they who give honour to the
therefore he speakes of laughter not as a naturall but as a sinfull act For ye shall mourne and weepe You shall have nothing but mourning hereafter Vers. 26. Woe unto you when all men shall speake well of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to all those things which are spoken of persecution hatred accusations reproaches separation ejection and persecution Vers. 35. Lend looking for nothing againe Our own due and right must be parted with when it is not the parties sin but externall calamity that hinders him thou oughtest then to forgive it at least to beare it till he be able Vers. 38. Good measure The good is generall of just measure Pressed down Levia light things because they are porous we use to presse down to make good measure Shaken together Some things go together more straightly by shaking as corne Running over Agrees to liquid things The Lords meaning is that God will most largely reward our beneficence Into their bosome That is he will so reward them that they shall perceive that they are rewarded An Hebrew phrase applied to the custome of the Nation for the orientall Nations among which were the Jewes wore long garments so it was convenient for them to receive in their bosome those things which were plentifully given Psal. 80.12 Esay 55.6 Jer. 32.18 Vers. 48. He is like a man which built an house and digged deepe and laid the foundation on a rock And whâ—n the floud arose the streame beat vehemently upon that house and could not shake it for it was founded upon a rock The builder is the professour of the name of Christ. Three parts of professours of wisdom are propounded 1. To dig deepe that is come to a deepe search and examination of his own corrupt heart that he may know the iniquity thereof 2. To make choice of a rock for a foundation that is Christ. Ephes. 2.20 21. Acts 4.12 1 Cor. 3.11 3. To build thereon we are built on Christ by our faith in him Ephes. 3.17 Psal. 125.1 CHAP. VII Vers. 5. FOR he loveth our nation It is no doubt but the Jews commend him for his piety neither could the love of the Nation every where hated elsewhere proceed which he evidently witnessed that he favoured the Doctrine of the Law by the study of the Law and the worship of God building them a Synagogue It is wonderfull stupour in the meane while that by their suffrage they acknowledge a Gentile to receive the grace of God which they contemptuously refused A Synagogue The Synagogue was 1. For instruction there as in a Schoole they were instructed in Gods Law 2. Petition there was an Oratory whether at times they went to pray 3. Correction there were offenders punished as severall passages in the Gospell shew Vers. 12. The gate of the City For the Jews had their Sepulchres out of the City as we may see Mat. 27.59 and other people also whence he is said to be carried out And so the cause of publike health requires which is much impaired by the evill aire of graves The more may we wonder why Christians should have their sacred meetings in those places in which those carkasses are which was first brought in for the memory of the Martyrs but not so well continued Vers. 13. And when the Lord saw her he had Compassion on her and said unto her weepe not He really shewed the efficacy of comfort restoring the raised Son to his mother He useth two instruments as it were in the raising up of this dead person for he touched the Biere and spake to the dead 1. That he might shew that the destruction of death and restitution of life is the power and work of his person not in the divine nature only but in that also which he assuming from us enriched with the fulness of the divinity 2. That he might teach that the meane or instrument by which those benefits of Christ are communicated to us are his word by which he will destroy death and restore life in us This is the first raising of the dead made by Christ in the New Testament Vers. 14. Young man I say unto thee arise or be raised from the dead Jesus when those that carryed the young man stood still cried to the dead man not in words of praying as Elijah and Elisha did but in the word of commanding For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of the dead Mat. 11.5 and 14.2 and 16.21 Vers. 16. And there came a feare on all The common people amongst them which beleeved not in Christ could not so lightly neglect or calumniate this miracle as the rest for the unusuall greatnesse of it for in nine hundred yeares almost after Elisha we read of no such thing to have happened in Israel And they glorified God Because they declared that this miracle was a testimony and warning that God either sent some famous Prophet or the Messias himself A great Prophet is risen up All those which were sent by God were called Prophets They call him a great Prophet because he restored the dead to life not by prayers nor by the spreading of his body upon him but by a bare command without all example Vers. 22. To the poore the Gospell is preached Some translations as the Geneva have it The poore receive the Gospell Which is more proper The poore are Evangelized or Gospellized so is the Greeke as we say one is Frenchified or Italianated when his Garbe and carriage are such as if he were a naturall Frenchman or Italian so their speeches or Iudgements actions and affections are transformed into the Gospell Christ speakes this in a twofold reference 1. To the freeness of his love he hath no respect of persons 2. In reference to the effect the poore receive the Gospell have received a tincture or impression of the Gospell are transformed into it Poore These words are absolutely true of the spiritually poore or humble 1. Because he was made so by the Gospell 2. Was bred by it therefore is nourished by it yet 2ly they are intended by Christ of the outwardly poore because he bids them tell what they had heard and seene they could not see the spiritually poore 2ly All the rest of the things which they were to tell Iohn of were temporall bodily blindnesse lamenesse death therefore this 3. Christ speakes of miracles for a gracious man to receive the Gospell is no miracle 4. This exposition agrees with other places Ioh. 6.26 and 7.98 3ly This is not true of them universally nor exclusively not all the outwardly poore nor only they receive the Gospell but fourthly probably and for the most part the poore rather than the rich embrace it and more eminently receive it 1. Into their understandings to know it 2. Into their judgements to allow of it as true 3. Into their wills to consent unto the goodnesse of it 4.
To obey the truth of it in their lives Vers. 25. Are in kings courts In Kings Palaces Piscat Vers. 28. He that is least in the Kingdome of God is greater than he That is the least Doctor in the time of the New Testament who is in no wise to be compared with Iohn for the gifts of the Spirit in which the Gospel concerning the kingdome of heaven is preached is more excellent than Iohn in respect of the kind of his doctrine Vers. 30. The Counsell of God against themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against themselves the words will bear either In themselves because they knew it and tooke it into consideration and yet rejected it and against themselves because it was their destruction Vers. 33. But Iohn the Baptist came neither eating bread nor drinking wine That is he observed not a vulgar but an extraordinary peculiar and austere kind of life he drank only water and did eat locusts and wild honey Vers. 34. The Son of man is come eating and drinking That is Christ in his externall and common life affected nothing singular or extraordinary but applyed himself to the vulgar and usuall custome Vers. 35. Wisdome is justified That is acknowledged and declared to be just Vers. 37. A sinner A notorious sinner Whereas divers others addressed themselves to Christ for corporall mercies this only commeth for spirituall even for remission of her sinnes There are three great things observable in this historie 1. Great sinnes 2. Great repentance and humiliation 3. Great love and grace of God through Christ in pardoning sinne Brought an alabaster box of oyntment It was a Custome to anoynt guests at feasts in token of welcome See 26. Matth. 7. Vers. 44. Thou gavest me no water for my feet It was a custome amongst them to give water to their guests comming far for their feet as is manifest from Gen. 18.4 and 19.2 and 43.24 and Iudg. 19.21 1 King 25.41 Thess. 5.10 They did it either that they might wash their feet which they had fullied in the way or because of their wearinesse for cold water refresheth a wearied person Simon seemes not to have neglected this Custome because Christ came not farre but was only invited to feast with him unlesse it can be proved that water was wont to be given to such as were invited to a feast Drusius in praeterit Christ came from Ierusalem to Bethany for he spent the dayes with teaching at Ierusalem and in the evenings for the most part came to Bethany Vers. 47. For she loved much Or and therefore she loved much The Papists make this for causa praecedens and not signum subse quens as if her love were the cause of the forgivenesse of her sinnes The word for doth not signifie here a Cause but a reason drawn from the signe as it is also used elsewhere the sence then is many sinnes are forgiven her and hereby you shall know it because or in that she loved much The particle For is used as a note of the effect or signe in our common speech as there is fire for I see smoake this tree liveth for it sprouteth Mr. Pinke would have it run thus therefore she hath loved much for first the whole scope of the Parable is to shew that he loves most to whom most is forgiven and not contrarily that most is forgiven to him that loves most 2. The antithesis in the same verse requires it the words but to whom little is forgiven he loveth little suppose this thesis because many sinnes are forgiven her she loveth much CHAP. VIII Verse 2. MAry called Magdalene Her name was Mary but she was married to a noble personage a native of the Towne and Castle of Magdall from whence she had her name of Magdalene though her selfe was borne in Bethany Vers. 3. Which ministred unto him of their substance These examples say some shew that the wife in some respect may dispose of goods without her husbands consent to good uses for it is like Herods steward was of Herods mind But all the shew of probability that can be shewed that the wife of Chuzas ministred to Christ without her husbands consent is that Ioanna is there said to be the wife of Chuza Herods Steward But first the phrase doth not imply that Chuza was then living Secondly some gather that this Steward was the Ruler whose son Christ healed who thereupon believed with all his house Chemnit Harm Evang. cap. 33. Iohn 4.53 which if it were then it cannot be doubted but that his wife followed Christ with his good liking and consent Chuza being Herods Steward and so a man of great place and publike imployment might if he were then living depute the managing of all affaires at home to his wife Prov. 31.11 and so she might have at least a generall consent Vers. 13. In time of temptation fall away Greek opportunity of temptation that is say some when one is tempted by his darling sinne Historicall and Temporary faith may be lost but not saving faith Vers. 15. In an honest and good heart Erasmus thinks it is an Hebraicall doubling for very good as Ier. 24.3 the Prophet calls figs good good that is very good Others thinke it is a kind of speech used by the Greeks and fetcht from the very secrets of Philosophie although the common people usually had it in their mouth Because there are some externall goods of fortune as they call them others of the body and others of the mind The Graecians call a man adorned with all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the externall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the true vertues of the mind Bring forth fruit with patience Or as the Greek word may bear in expectation or tariance viz. for the fit season Vers. 23. A storme of winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not properly one winde but a conflict of many windes the LXX use it 38. Iob. 1. Vers. 25. Where is your faith Or as the Greek Article intendeth Where is that your faith Vbi est illa fides vestra Tolet. Comment in hunc loc that measure and degree of faith which you have shewed to be in mee Vers. 29. It had caught him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made him run violently as the horse when he is spurred Beza Vers. 30. Legion A Legion in the warres contains above 6000. footmen and 700. horsemen Vers. 31. That he would not command them to goe out into the deep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bottomlesse deep because there nocendi perdendi potestas auferetur See Beza and Grotius We may find three notable evidences of Satans limited power in this one history of the man possessed in the region of the Gadarens 1. In that he begs leave to enter into the Swine he that afterward boasts that all the world was his and all the Kingdomes thereof
themselves Vers. 35. Behold your house is left unto you desolate First the Temple which is elsewhere called the house of the Lord because the Jewes made it of a house of prayer a den of theeves He calls it no more the house of the Lord but their house Desolate Spoyled of all its grace yet the word house may be taken more generally for the houses of all those of Jerusalem yea even of the Jewes in that whole Countrey as it is Psal. 69.26 Yet Christ prophesieth here of the destruction of all Judaea which came by the Romanes under Vespasian and Titus CHAP. XIIII Verse 2. ANd behold there was a certaine man before him which had the dropsie It is probable that the man which had the dropsie was brought thither purposely to tempt Christ for he could not come to the table by chance nor without the will and permission of the Master Vers. 4. And they held their peace As also at other times those that were asked were wont to be silent for if they had said it had been lawfull they had opposed their own observations but if they had said it had not been lawfull they feared the reprehension of Christ therefore they were silent And let him goe He did not detaine him with him for ostentation sake nor kept him with him for his service but let him him goe to his owne Vers. 5. Which of you shall have an asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabbath day Christ very fitly compares the man sick of the dropsie with one fallen into a pit in which he had been drowned in the waters unlesse he had been drawn out so a man that hath the dropsie will be choaked at length with the water between the skin unlesse he be freed from the disease Vers. 7. And he put forth a parable to those which were bidden when he marked how they chose out the chiefe roomes As in his first entrance he cured the dropsie tumour of the man sick so now he intends to cure the spirituall tumour and pride of the Pharisees Vers. 16. A certaine man God our heavenly Father as Matth. 22.2 Supper The felicity of eternall life to which the elect are called by the ministery of the word Great Whether you respect the provider of this Supper God or the multitude of those which were called or the plenty of the dishes Bad many The Jewes especially the chief of them Vers. 18. With one consent Although they allege severall reasons yet they all agree in that that they pretend their owne businesses that they may not come to the Supper Vers. 21. Goe out quickly into the streets and lanes of the City and bring in hither the poore and the maimed and the halt and the blinde The remote Gentiles and barbarous people dwelling even at the end of the world But these lie in the wayes and behind the hedges because they wanted both divine and humane Lawes by which a City may be established Vers. 23. The Lord said unto the servant It may be understood of the Christian Magistrate for that is the Magistrates duty in respect of the outward profession of religion or Ministers by the promises and threats to be instant with them till they overcome them Vers. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also cannot be my Disciple That is rather than not love Christ if the case so stand that they must be hated or Christ not loved they must be hated much more farme and Oxen or so entirely to love Christ above all as our love of Parents in comparison thereof is an hatred His owne life That is in comparison of me and my gospel Vers. 33. Whosoever he be of you that forsaketh not all that he hath The universality 1. Of the Subject 2. The object 3. Peremptorinesse of the sentence Cannot be Forsake all 1. In Judgement and inward esteeme 2. In affection 3. In resolution 4. In reference to an actuall practise and must actually forsake them when it commeth to this point that either he must lose them or renounce Christ. Vers. 34. If the salt have lâ—st his savour If it be infatuated or growne foolish a word that suites well with Zach. 11.15 if it have lost his savour If a Christian have either corrupted or cast away the word of life and the sincere doctrine of the gospel Vers. 35. Men cast it out There is not a more miserable Creature than an Apostate Christian. He that hath eares to heare He that hath eares by which he may attend to what is said and understand it Let him hear that is let him attend ponder and practise it CHAP. XV. Verse 1. SInners That is those which were noted for some publick offence as fornicators To heare him That is that they might receive from him wholsome instruction Consolation and peace in their Consciences Vers. 2. Murmurâ—d First taking ill among themselves that fact of Christ then making a noise among the people and saying to them this man receiveth sinners The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to have a singular emphasis as if they should say that magnificent Doctor to great a man who professeth a certaine singular holinesse that he would be publikely taken for the Messiah yet this man doth not shun the company of evill men but admits infamous sinners to familiar conference also to his table that he seemes to embrace them as his houshold servants Christ to defend his fact the better against the Pharisees calumniation propounds three parables taken from divers matters but tending to one scope viz. that men should not wonder much lesse murmur if he converse with sinners Vers. 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wildernesse and goe after that which is lost untill he finde it The first parable which Christ also brought Matth. 18.12 seemes to propound to us the mysterie of our redemption how Christ the good and faithfull Shepherd sought mankind in the wildernesse of this world and finding it put it on his shoulders and brought it to the sheepfold of his Church Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth That is the holy Angels and blessed Trinity do rejoyce by generall consent of all antiquity Ninety nine just persons which need no repentance That is Pharisees who seeme to themselves to be just and therefore not to need repentance Vers. 8. What woman Eve 1 Tim. 2.14 Doth not light a candle Drusius thinkes our Saviour in this speech hath respect to a Proverbe used by his own nation scrutari lucernis to search with candles that is diligently and carefully to seeke for some thing as Zeph. 1.12 Light is the doctrine of the Gospell besomes
be damned for it The Spirit working like water There are these reasons of this exposition First Collation of other places where the Spirit is set out by water as John 7.38 39. Esay 44.34 Secondly Collation of this with Mat. 3.11 3. Because the other Interpretation understanding it of Baptism cannot stand men may be saved without it as the Thiefe Dike Vers. 8. The wind bloweth where it listeth That is God gives grace and vouchsafeth favour to whom when and where it pleaseth him Because he began to speak of the Spirit he instanceth in the wind which is wont also to be called a Spirit as Gen. 8.1 and elsewhere often Vers. 11. Verily verily I say unto you Speaking in the singular he immediately annexeth that which followeth in the plurall we speak where passing on the sudden from I to We and so to Our he intimated that he was one of that plural of whom Moses spake in the creation Vers. 12. If I have told you earthly things Si per similitudines terrestres coelestia vos docuit If I have taught you heavenly things by earthly similies Our Saviour Christ himself calleth the doctrine of regeneration in such plaine manner as he uttered it to Nicodemus earthly things in comparison of other greater mysteries which he could have expressed in more heavenly and spirituall sort Ver. 13. And no man hath ascended up to heaven but he that came down from heaven Therefore none but Christ ascended bodily into heaven and so not Enoch Heb. 11.5 This place is not meant of corporall ascending but of understanding mysticall and heavenly things as Prov. 30.3 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosome of his Father Perkins Dike Ascendere in coelum dicitur qui arcana coeli penetrat Prov. 30.3 Grotius Vers. 14. Must the Son of man be lifted up Not on the Crosse as Piscator but by the preaching of the Gospell Esay 2.2 Calvin Vers. 16. For God so loved the world that he gave his only begotten Son c. This was a sic without a sicut that sic so signifieth the vehemency of his love Chrysost. So vehemently so admirably Polanus His Son not his Servant his begotten Son not adopted nay his only begotten Son Non unum è multis possit quis habere unigenitum odio habere saith Hugo Cardinall but Christ was not so Mat. 3.17 Prov. 8.30 Possit quis habere unigenitum sed stultum saith he again but he was the wisdome of the Father Col. 2.3 Vers. 17. God sent not his Son into the world to condemn the world Ob. John 5.27 Ans. The time of his abasement at his first comming when he came not to judge but to be judged must be distinguished from his second comming in Glory and Majesty to judge the quick and dead Vers. 18. He that believeth not is condemned already Five waies First in Gods Counsell before all worlds Secondly in the word wherein this sentence of condemnation is read already Mark 16.16 Thirdly in their own consciences which is a forerunner of the finall judgement Fourthly By Judgements begun already upon them as hardnesse of heart blindnesse of mind Fifthly By the horrible torment of the soules of such as are in hell with the devils and damned ones Ver. 21. But he that doth truth That is practiseth what he knoweth and maketh conscience of his wayes Vers. 26. Rabbi he that was with thee beyond Jordan Viz. Jesus who came to thee to be baptized Vers. 29. He that hath the bride is the bridegroome but the friend of the bridegroome c. As our Saviour was the Bridegroome so his Apostles were the mariage-guests for so by an Hebrew phrase the children of the marriage Chamber here signifie Vers. 32. And what he hath seen and heard that he testifieth It is not only a generall phrase of things most evident for we can certainly witnesse of those things which we see and heare but there is a greater emphasis here in this phrase viz. That Christ hath not the things which he teacheth here by revelation as the Prophets and Apostles neither from the Law nor Testimony had he learned those things as other Ministers Vers. 33. He that hath received his testimony hath set to his seale that God is true That is gives unto God as it were a testimony of his truth and thereto puts his hand and seale Ver. 34. Giveth not the Spirit by measure That is he hath received the Spirit of God in a wondefull extraordinary measure In the time of the new Covenant God is not said to measure but to powre out his Spirit first upon the Head then on the Church Chap. 1.16 and 7.39 Acts 21.17 Tit. 3.6 Ver. 36. He that beleeveth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will not be perswaded or is obstinate obstinacie against perswasion is either in the understanding called unbeliefe properly to be understood here as appeares by the Antithesis and so translated Rom. 11.30 31. or in the will and then it is called disobedience so translated Rom. 1.30 Tit. 1.16 CHAP. IIII. Vers. 6. NOw Jacobs well was there A well which Jacob when he dwelt there digged for his own use and the use of his Family See ver 12. Vers. 9. For the Jews have no dealings with the Samaritans Have not common commerce no not so far as that one should give the other meat or drink in his want or help him to it as appeares in the words foregoing they might not eat together Ver. 10. The gift of God This is interpreted two waies some expound it of Christ himself his own person so Rollock and Dr. Hall in his Paraphrase 2. Others of the present occasion and opportunity he had now to know and receive Christ we may take it for both Living water In the letter he meant spring water for so she understood him and so the word is used Gen. 22.19 yet thereby as by a metaphor he meant the Spirit of God Hildersam Vocat aquam viventem ratione fontis Christi in quo est ratione effectus quasi vivificantem aquam Polyc. Lyser Vide Piscat Vers. 12. Art thou greater than our Father Iacob who gave us the well Because there was great use of wells in the hotter Countries the woman commends this grant of Iacobs of the well as a singular benefit Vers. 14. Of the water By water our Saviour meanes the Spirit of grace as Iohn 7.39 Esay 44.3 wherewith whosoever is once endued he shall never be after destitute of the Spirit or of grace Shall never thirst That is shall never be dry or utterly destitute of grace ver 13. The Spirit shall be in him an ever-springing fountaine untill he hath attained eternall life it shall continue in him and worke effectually to his salvation The Spirit in its operation is like to water 44. Esay 3. and 58.11 See
the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour
sin 2. Makes discoveries where it comes 3. Quickens the Sun brings heate as well as light Ver. 41. When he saw his gllory In that vision Esay 6.1 2 3. Ver. 49. What I should say and what I should speake Between saying and speaking saith à Lapide there is this difference that to say is to teach and publish a thing gravely to speake is familiarly to utter a thing CHAP. XIII Verse 1. BEfore the feast of the Passeover The other three Evangelists say Christ celebrated the Passeover and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe Therefore this here is to be understood that he did it in the 14. day at the evening which preceded the Feast of the Passeover which was the fifteenth day Vers. 3. And went to God A Deo exivit non eum deserens ad Deum vadit non nos derelinquens Bernard He came from God not leaving him and he goeth to God not leaving us Vers. 4. Laid aside his garments Only his upper garment not his cloake for the Orientall people used long garments Vers. 5. Began to wash the Disciples feet He chose to wash their feet rather than their head that he might have the opportunity of a more humble posture and a more apt signification of his Charity This washing of their feet which was an accustomed civility and intertainment of honoured strangers at the begining of their meale Christ deferred to the end of the Paschall Supper that it might be preparatory to the second which he intended should be festivall to all the world If he had washed Judas he had washed a Blackamore Calvin saith he did wash him and shewed his patience therein Vers. 6. Lord dost thou wash my feet Oratio est abominantis rem absurdam indignam It is the speech of one abominating it as a thing absurd and unworthy Vers. 7. Thou knowest not That is thou knowest not what moves me to do this for his eye taught him what he did But thou shalt know hereafter That is in due time this shall be interpreted to thee and thou shalt know the reason why I did this Vers. 8. If I wash thee not thou hast no part with me The word wash signifieth a free pardon of sins and newness of life Calvin Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God also when he abolisheth the wicked and vitious desires of the flesh by his Spirit Vers. 10. Needeth not save to wash his feet Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper especially after travell Our Saviour refuteth Peter from the common custome of the Jews as Casaubone observeth those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet His feet His affections say some rather the defilements he contracts by his daily walking The reliques of corruption must be purged away by little and little an allusion to the Easterne Countries which went in Sandales and defiled their feet they must repent every day But is cleane every whit The faithfull are cleane not that they are wholy pure so that no blot sticks in them but because in their chiefe part they are cleane Calvin Vers. 14. If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet Now he opens the reason of his deed viz. that he who is the Master and Lord of all delivered an example which all godly men may follow lest any thinke much to performe an office though meane for his Brethren Vers. 14. Have washed your feet Argumentum à majori ad minus Vers. 18. To lift up the heele Metaphorically signifieth under a pretence of friendship treacherously to deceive one Vers. 23. Now there was leaning on Jesus bosome one of his Disciples They did not sit as we at the Table but putting off their shoes and leaning upon pillows did lye upon beds Wâ—om Jesus loved More than others Vers. 27. After the sop Austen falsely thought that this sop was a sign of Christs body since it was reached when they were not at supper That thou dost do quickly Vox est detestantis Calvin Vers. 33. Little Children Note here the tenderness of Christs affection and love toward his faithfull and Apostles for he doth not say Children but little Children and because the Apostles were little in the faith and love of Christ for they received the fulness of it from the Holy Ghost in the day of Pentecost Vers. 34. A new Commandement I give unto you that ye love one another c. Those that are going away are wont to command their Inferiours Love is new because 1. Renewed in the Gospell Christs Example and his last Will and Testament 2. Excellent so new as Mat. 9.17 Rev. 5.9 Maldonate resolveth it to be an Hebraisme in which language new rare and most excellent are synonima's A new name Apoc. 2. A most honourable name a new song Ps. 69. A most excellent song New wine Mat. 26.29 The best wine so a new Command that is a rare choice speciall remarkable one one above all others Maldonate varies little from Calvin New As it were a Law newly enacted not continually practised Calvin So called saith Austen from the effect because it renews us because it ought alwaies to be fresh in our mind and memory As I loved you Calls both for the manner and measure of our love both intensivè and extensivè 1. Intensivè as our Saviours was 1 John 3.16 2. Entensive Rom. 5.8 See Mat. 5.44 As Is not a note of Equality here but of similitude as Christ loved us freely Iohn 15.16 greatly Ibid. verse 13. and constantly Iohn 13.1 so should we love our Neighbour CHAP. XIIII Verse 1. LEt not your heart be troubled For my departure It signifies such a trouble as is in water when the mud is stirred up or when the waves and surges are raised by some tempest or storme such a trouble as is in an Armie when the Souldiers are disranked and routed or disordered Ye beleeve in God beleeve also in me That is as ye beleeve in God the Father so beleeve also in me ye beleeve that God the Father is able to provide for you beleeve in me that I am able to satisfie for you Vers. 2. In my Fathers house He calls Heaven which is the kingdom of glory and eternall blessednesse the house of his Father to which Christ by his deaâ—h and passion contended in it he saith there are many mansions the word signifies a place of abiding that he may shew the perpetuity of heavenly felicity and blessednesse opposed to the shortnesse of our pilgrimage in this world Psal. 39.13 Heb. 13.14 Vers. 6. I am the way the truth and the
it is written every male that first openeth the Matrix Luke 2.29 Clausas portas vulvae virginalis aperuit saith Ierom. It is not said that Christ came through the doores being shut but after the doores were shut which yet at his entrie were opened miraculously as to the Apostles the prison doores Acts 5.19 and 12.10 The same may be said of the stone if he arose before the Angell removed the same Mat. 28. Fulke on the Rhem. Test. Vers. 21. As my Father sent me so send I your First as Christ was immediately called by the Father so were the Apostles immediately called by himselfe Secondly as Christ was sent from the Father to preach to the whole world so Christ sent them into the whole world for the whole world was their charge Thirdly as Christ was sent to reveale his Fathers will so were they sent by Christ to reveale the Fathers will partly in making things more fully knowne which were before but darkely shadowed and partly in foretelling things to come they all being Evangelicall Prophets In regard of this manner of sending them they were above the Angells themselves See Ephes. 3.10 Perkins on Jude Vers. 22. He breathed on them and said unto them Receive ye the Holy Ghost The ceremonie of breathing on them seemeth to give them all a like portion power of the Spirit that is some smaller measure of gifts as a pledge for the time but directing them when and where to expect the plentifull powring out of the Spirit upon them after his departure This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost for the Holy Ghost is as it were the breath of the Father and the Sonne Our Saviour doth the same that God did Gen. 2.7 to shew that the same person that giveth life giveth grace and also to signifie unto his Disciples that being to send them over all the world to preach his Gospell he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam also to put them in mind that their preaching of the Gospel could not be effectuall in the hearts of the hearers before the Lord did breath into them his Spirit Cant. 4.10 Vers. 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retaine they are retained First it is certaine that properly to remit sinnes belongeth only unto God Marke 2.7 God challengeth this as his prerogative royall Esay 43.25 The Ministers have power to remit or retaine sinnes ministerially in that they have power to declare unto men remission of sinnes if they repent and beleeve otherwise the retention of them and also in that they are instruments under God to bring men unto repentance and faith whereby to obtaine remission or otherwise to leave them the more without excuse Compare this place with Marke 16.15 16. and Luke 24.47 in all which places there is the same speaker Christ the same persons spoken unto the Apostles and the same time of speaking after the resurrection Vers. 25. Except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Plus mihi profuit dubitatio Thomae quam credulitas Mariae Gregorius Magnus The doubting of Thomas hath profited me more than the credulity of Marie Nil tam certum quam quod post dubium certum Vers. 27. Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side Into the wound of my side pierced with the Soldiours speare Vers. 29. Blessed are they that have not seen but heard and yet have beleeved Vers. 31. But these are written that he might beleeve that Jesus is the Christ the Son of God and that beleeving yee might have life through his name This was the finall cause of the writers of the Gospell CHAP. XXI Vers. 3. AND that night they caught nothing The night is fittest for fishing because in the day time the fearefull fishes are affrighted with the sight of men and hide themselves in the deepe Vers. 7. Girt his fishers Coate unto him Hee was not altogether naked before but had put off his outward Garment He was clad after the manner of fishers with some close inner garment onely and having girt it to him did cast himselfe in the vehemence of his desire to come unto Christ into the Sea Dr. Hals Paraphrase Vers. 11. An hundred fifty and three There are so many kinds of the chiefe fishes say some whereby is signified that some of all kind of men shall be taken And for all there were so many yet was not the net broken So many and such great fishes in net but weake of it selfe this also increased the Miracle Vers. 14. This is now the third time that Iesus shewed himselfe to his Disciples It may be understood of the day when our Saviour appeared not of the particular appearances This was the third day wherein he shewed himselfe to his Disciples but not the third appearance or we may understand it of his appearing to his Disciples when they were together not to severall persons yet Grotius and Brugensis referre it to the appearances Vers. 15. Iesus said to Simon Therefore to Simon alone feed Therefore rule over them as a King My sheep Therefore the whole Church scattered over the whole earth so the Papists argue When it is said to him it is said to all lovest thou mee feed my sheepe Austin He had denyed Christ thrice therefore he thrice provokes him to a profession of his love so the Fathers The Greeke verbe signifies to governe as a shepheard ruleth his sheepe and addeth no more authority to Peter than to any other Bishop or Elder of the Church of whom it is also used Act. 20.28 More then these Than thy nets than thy fish than thy friends that are here about thee Mr Hildersam Lambes Peter must not feed his sheepe onely but his lambes also and first his lambes for the increase of the whole flocke dependeth on the towardnesse of the lambes and they being well fed lesse paines need to be taken with the sheep Greenham Vers. 16. Feed my sheepe The Papists upon these words of Christ to Peter Feede my sheepe would gather Peters supremacy over the Church in all the world but then it will follow that every Christian man should have the like Supremacy and be a Pope See Rev. 2.27 The words in the Originall are thus Hee shall feed and rule the Nations as a Shepheard feedeth and ruleth his lambes with his hooke Mr Perkins Feede By doctrine life discipline Vers. 17. Thou knowst that I love thee That my love is true and sincere Peter being asked of the
to the immortall God 3. Not basely associated in this our inheritance but are coheires annexed to Jesus Christ. Vers. 18. I reckon The Greek word signifies I conclude upon an argument Are not worthy The words in the originall are not worthy to the glory or not worthy to be compared to it The Greek work signifies they are not to be put in the balâ—ance with the glory of heaven a word taken from a ballance These sufferings which the godly sustaine are not worthy of or not worthy to be compared or comparable or equall in worth to the glory which shall be revealed in us or upon us Vers 19. For the earnest expectation of the Creature waiteth The expectation of the Creature expecteth an Hebrew Pleonasme to expresse the continuall desires and expectation of the Creature That is as some expound it the godly waiteth for the manifestation of the sonnes of God that is of themselves as the Lord reigned Brimstone from the Lord that is himselfe it being an Hebraisme to put the Antecedent sometime in place of the relative Vers. 20. Vanity Of service was constrained by God to serve unregenerate men Vers. 21. The bondage of corruption Some say of dissolution others of subjection they are made serviceable to the lusts of unregenerate men Vers. 22. Groaneth As one pressed with a burden desireth to be eased Travelleth in paine As a woman in travell to be delivered Vers. 23. Which have the first fruits of the Spirit Which are but as a handfull of Corne in respect of the whole Corne-field Vers. 24. We are saved by hope That is We are so assured of our salvation as if we possessed it already Vers. 26. Also helpeth our infirmities Helpeth together The word signifies such a kind of helping as when a man takes a thing as Timber or the like at the other end or the other side one man standing the one way and the other the other way or one taking up one end and the other the other end that is the meaning of it Vers. 28. We know That is Not onely I and you but all the faithfull people of God have great proofe of it by daily experience that all afflictions for of them specially he speaketh how many or great so ever they be shall by Gods blessing procure and further our chiefest good that is the happinesse of our soules Vers. 29. Whom he did foreknow By prescience here we understand not simply the foreknowledge of God but his fore-acknowledging which is a knowledge with approbation Vers. 30. Moreover whom he did predestinate them he also called and whom he called them he also justified c. The Apostle compares the causes of salvation to a chaine of many Links whereof every one is so coupled to the other that he which takes hold of the highest must needs draw the rest with him Vers. 31. What shall we then say to these things The Apostle having set forth the great mystery of the love of God to us in Christ concludeth as some conceive like an oratour As if he had said Here is a subject about which much might be said but we had need bee very carefull how and what we say about it No man no not the tongue of an Angel is sufficient to deliver and unfold these secrets such love such goodnesse are beyond words Mr. Caryll on 11. of Iob. 2. Who can he against us He meanes not in their affection to oppose or work our annoyance but to hurt us 1 Pet. 3.13 Vers. 32. Delivered him up for us all That is for us who have all things given with him all such as are chosen justified and shall never be condemned as in the next vers Vers. 33. Who shall lay any thing to the charge of Gods Elect Or put in any accusation against them the Greek word signifies in jus vocare to call into the Law It is a law-custome to clear men by Proclamation if one have been indicted at the Assizes and no Bill brought in against him there is an O yes made If any have any thing to say against the prisoner at Barre he should come forth since he stands upon his freedome Vers. 34. Who is even at the right hand of God who also maketh intercession for us By appearing in heaven for us and by willing that that his merits should be effectuall unto us Vers. 35. Who shall separate us from the love of Christ By this interrogation the Apostle doth more emphatically deny that any thing whatsoever shall be able to separaâ—e us from Christ then if in plaine termes he had said as after he doth nothing whatsoever is able to separate Shall tribulation The word signifies any thing that presseth or pincheth us Distâ—esse The word is translated from the straightnesse of the place to the estate of the mind 2 Sam. 24.14 persecution when we are pursued from one place to another and banished famine and nakednesse which follow the banished Vers. 37. We are more then Conquerers We doe over overcome Super superamus That is triumph or overcome before we fight or are more then conquerers in them because we are Conquerers by them Vers. 39. For I am perswaded that neither death nor life c. Whereby he meaneth all the faithfull and Elect and by the love of God not our love towards God but Gods love towards us the Apostle speakes before of Christs love to his chosen and himselfe expounds it of Gods love to us in Christ vers 37. The ground on which the Apostle builds this assurance is not any speciall revelation but such a foundation as is common to all the faithfull as appeares v. 32 33 34 the faith of every Christian is in nature all one with Pauls though not in measure and degree and as effectuall to save him as Pauls was The Apostle proves that neither life that is the pleasures of life nor death that is the paines and terrours before as well as the stroke of death it selfe nor things present that is evils of sense nor things to come that is evils in expectation nor height of prosperity nor depth of adversity nor any thing else can separate us from the love of God That is the love wherewith he loveth us in Christ. CHAP. IX Vrs. 1. I Say the truth in Christ J lye not This duplication of contraries is used for the more force and to shew his sincerity My conscience also bearing me witnesse in the holy Ghost That is the Holy Ghost who is privy to my conscience bearing me witnesse or my conscience which the Holy Ghost is privy to Vers. 3. My brethren my kinsmen according to the flesh That is the Israelites meanning for the advancement of Gods glory in their calling and salvation Vers. 4. Who are Israelites to whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises There are
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 Histoâ—icè 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 richâ—s 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 easiâ—y 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
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 reâ—pect 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vâ—ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 bâ—senesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll-monie Matth. 17 25. or upon their substance and was due for commodities brought in and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o◠it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
elements Or to come neerer to the meaning of the Apostle strengthlesse and beggerly as the Greek words signifie both the Mosaicall ceremonies and Heathenish worship See 3. v. Strengthlesse Because they could not justifie Beggerly Because they have no consolation or salvation in them Pareus Vers. 10. Ye observe dayes and moneths and times and yeeres By dayes are meant Jewish Sabbaths by moneths the Feasts observed every moneth in the day of the New Moone Times Or seasons as the Greek word signifies fit times for the doing of this or that businesse It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heaven And it is very likely that the Galatians observed dayes not onely in the Jewish but also in the Heathenish manner Yeere The seventh of Remission and the 50. of the Jubilee Vers. 15. Ye would have plucked out your own eyes That is departed from your dearest things to have done him good Vers. 19. Of whom I travell in birth againe untill Christ be formed in you The Apostle useth a comparison drawn from the forming of an infant in the wombe which is not formed all at once but the principall parts first the heart braine and liver and then the other by degrees for grace is not wrought all at once but by degrees The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him till Christ were new formed in them Vers. 21. Yee that desire to be under the Law That is the writings of Moses commonly called the Law because the Law was the principall part thereof There is a threefold being under the Law 1. For justification as here and condemnation as in the fourth and fifth verses of this Chapter 2. for Irritation as it stirreth up sinne so Rom. 6.14 3. For compulsion Gal. 5.18 That is not forced to duty as a slave Vers. 23. Borne after the flesh That is by a bare naturall power of generation By promise That is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his omnipotency a work above nature Vers. 24. Which things are an allegory That is being the things that they were signifie the things that they were not a figure of some other thing mystically signified by them that is they represent or signifie the two Covenants For these are the two Covenants That is distinct Covenants of workes and grace first and second Covenant not the Covenant of grace differently administred in the Old and New Testament Ishmael was not under the Covenant of grace in any sense Isaac and Ishmael represented all men regenerate and unregenerate all which are under the Covenant of workes and grace Mount Sinai Which came thence being there published and promulgated the Law the Covenant of workes To bondage That is begets not Children of a free and ingenuous Spirit loving God and out of love doing him service and meerly of his grace love free favour and promise expecting their reward but bondslaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes This Covenant is Hagar That is signified by Hagar so called for a double respect 1. For its condition because it begets all Children to bondage 2. For subordination Sarahs maid the Law is a servant to the Gospell and Gospell-ends Vers. 25. Mount Sinai in Arabia That is so by signification and representation and answereth in signification and type to Ierusalem which now is and is in bondage That is to the Law and to the curse and rigour of it being debtours to the whole Law to doe it or if they doe it not to the curse to suffer it Vers. 26. Ierusalem That is the heavenly Jerusalem the Church the number of true beleevers which doe indeed seriously embrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit of their own workes but by the free promise of God in Christ these are free from the curse and rigour of the Law and she is the mother of all true Christians of us all That is of my selfe and all those which with me looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name CHAP. V. Vers. 1. STand fast A metaphore taken from Souldiers which stand in their rankes and fight valiantly where the Captain hath set them not shrinking a foot In the liberty wherewith Christ hath made us free This liberty consists in freedome partly from the curse of the Law partly in its rigide exaction and partly from the observation of ceremonies Vorstius And not be intangled The word is metaphoricall alluding to Oxen who are tyed to the yoake their necks being pressed and kept under So Pareus and others Let us not returne like willing slaves to our chaines againe Vers. 2. Behold I Paul say unto you q. d. These things are as certaine as I am truly called Paul Pareus Behold It is a word of one stirring up attention I Paul who am an Apostle and have authority to publish the Gospell say unto you whosoever saith to the contrary if you thinke circumcision of necessary use with faith in Christ in the matter of justification you shall have no benefit nor comfort by Christs death passion resurrection or any thing he hath done Christum dimidium quisquis habere vult totum perdit Calvinus Vers. 3. Every man that is circumcised is a debter to the whole Law He is a debtor in regard of duty because be that thinks himselfe bound to keep one part of the ceremoniall Law doth thereby binde himselfe to keep it all And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty because he is not able to keep any part of it Vers. 4 Christ is become of none effect unto you whosoever of you are justified by the Law So many of the Galathians as sought to be justified by the Law that is by their own obedience prescribed by the Law Ye are abolished from Christ Or as it is in the originall ye are made voide and empty of Christ that is Christ is an empty and unprofitable Christ to you that are of that erroneous opinion and hold stiffely that you are justified by the Law Falne from grace viz. of God That is the doctrine of grace say some the favour of God and all the benefits flowing from it saith Pareus See 11 Rom. 6. Vers. 5. Neither circumcision availeth any thing nor uncircumcision By circumcision he meanes the outward priviledges of the Jewes and by uncircumcision the priviledges of the Gentiles Baptisme and the Supper
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
Vers. 6. When we might have been burdensome or as the Apostles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a twofold signification one to be burdensome viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians but he would not This signification agrees with that which goes before Vers. 5. nor a cloak of covetousnesse and with that which follows Vers. 9. Beza and others 2. To be in authority viz. Paul as an Apostle of Christ could have shewed more gravity and authority but he would not this agrees with what went before I sought not the glory of men Chrysostome the Syriack Calvin and others follow this signification vide Bezam The Hebrew Cabad signifies tam onerare quam honorare Exod. 20.12 honor est onus quoddam Vers 7. Even as a nurse cherisheth her children That is the mother which is a nurse tenderly handleth them but suffereth them not to harm or mischiefe themselves See Esay 49 33. Num. 4.12 Vers. 8. Being affectionately desirous of you Covetously or lustfully desirous as the originall words signifie which note the most swaying heart-passion Were willing to have imparted unto you our own soules That phrase signifies the effectuall affection say some wherewithall he delivered the word unto them By an usuall Metonymie our lives whether by pains in preaching or persecution the latter is resolved by interpreters Dr. Sclater Vers. 9. Our labour and travell The first Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simple labour but labour joyned with greatest care and solicitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travell addes something more for it is a labour not onely having solicitude but also wearinesse joyned with it for when one hath wrought long and much he is wont being oppressed with the burden of the labour to be wearied The Apostle therefore by these two words signifies that he did not lightly but diligently labour among them even to wearinesse and that day and night Zanchy Vide Bezam Vers. 16. VVrath is come upon them to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end wrath is come upon them finally so as it shall never be removed so some interpret it Vers 18. But Satan hindered us By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens Vers 19. For what is our hope our joy or crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his comming Paul tels the Thessalonians that they are his hope that is the thing hoped for joy that is the thing wherein he shall joy and crown that is the thing for which he shall be crowned CHAP. III. Vers. 1. WHerefore when I could no longer forbeare As if he had said my love toward you was such and so strong within me that it was like a fire in my breast I could no longer keep it and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith Vers. 5. No longer forbear A desire both of knowing your faith and affaires Vers. 8. We live That is lead a merry life so the Hebrewes use this word Psal. 22.27 and the Greekes and Latines also so use it Jf yee stand fâ—st in the Lord A Speech borrowed from them that stand upon their guard or watch or in their ranck wherein they are set See Rom. 5.2 1 Cor. 16.13 1 Phil. 27. and 4.1 CHAP. IV. Vers. 4. KNow how There is a peculiar mystery in every branch of Christianitie I have learned saith the Apostle how to want and abound to possesse his vessell in sanctification and honour That is his body which is the instrument of the soule and containing it as in a vessell The Hebrewes call all Instruments vessells As if he had said that is indeed true sanctification agreeable to the will of God and pleasing to him that is throughout outwardly in the body keeping that pure and undefiled and inwardly in the heart rooting from thence the lust of concupiscence Vers. 5. Not in the lust of concupiscence That is not in the inward burning lust stirring up to filthinesse comming from inward concupiscence Vers. 11. And that ye study The Greeke signifies to contend as it were for honour To be quiet the Greeke word signifies to rest and live in silence and to doe your own businesse That is doe the necessary workes of your callings that belong to you Perkins He forbids two vices which for the most part goe together idlenesse and curiosity Vers. 12. And that ye may have lack of nothing Or of no man that is not need reliefe and help of any man or of any thing Vers. 13. Sorrow not as those that have no hope As if he had said sorrow if you will but do not sorrow as they that have no hope That is a sorrow with nothing but sorrow from which they have no hope of inlargement or freedome Vers. 16. With a shout The word which the Apostle useth here signifies properly the encouragement which Marriners use one to another when they all together with one shout put forth their Oares and row together It is called a clamour a vociferation a shout and varied by our Translators and Expositors according to the originall of the word to be clamor hortatorius suasorius and jussorius The voyce of the Archangell is added saith Calvin by way of exposition shewing what that shout shall be the Archangell shall exercise the office of a cryer to cite the living and dead to Christs Tribunall à Lapide saith that these words with those following And with the trump of God are a figure called Hendyadis With the voyce of the Archangell which is the Trump of God so called 1. By an Hebraisme that is great and loud so as to be heard throughout the world Secondly because it shall goe before God the Judge 3. Because it shall be terrible such as becomes the divine Majesty CHAP. V. Vers. 1. TImes The Greeke word signifies space of time in generall Seasons The opportunities of doing things See Acts 1.7 Touching the yeere or moneth or age when the Sonne of man shall come it is as much unrevealed as the season Vers. 3. As travaile upon a woman with Childe The Scripture useth this similitude Psal. 48.6 Ier 6.24 and 49.24 and 50.43 He signifies that the evill is 1. Certaine 2. Sodaine 3. Inevitable Vers. 9. But to obtaine salvation Or to the purchased possession so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14 Vers. 12. Know them which labour among you That is both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers Which labour among you That is which painefully and earnestly labour among you till they be weary Ministers must be labourers not loyterers Vers. 13. And to esteeme them very highly in love Have them in singular
God hath shewed love to him so will hee to the Saints Vers. 7. For we brought nothing into this world Greeke this new world And it is certaine we can carry nothing out He doth not say as it is Iob. 1.21 we brought nothing into the world and shall carry nothing out but as if men affirmed some such thing in their own hearts that their riches should goe out of the world with them or could profit them when they are dead he saith it is certaine we can carry nothing out Vers. 8. And having food and rayment let us therefore be content That is if wee have food and rayment necessary for us and ours we ought to quiet our hearts and have no further care The word signifies let us have enough let us count it enough Vers. 9. But they that will be rich The Apostle saith not those that are rich but these which inordinately desire to be rich or such as referre the labour of their callings to the gathering of wealth where the Apostle doth not simply condeme a rich estate but rather the desire to be rich that is a desire to have more then is necessary for the maintaining of a mans estate Fall into temptations That which we pray daily against are overcome by them And a snare viz Of Satan the vulgar addes the Devill but it is not in the Greeke and Syriack And into many foolish Absurd and sordide Hurtfull And damnable to the soule Which drowne men Like one that hath a Milstone about his neck and is throwne into the bottome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est in profundum demergere In destruction and perdition That is destroying perdition He useth two words to signifie the greatnesse and certainty of the destruction or to note a double destruction Temporall and Eternall Estius and others Vers. 10. For the love of Money The preposterous in ordinate love of it Is the root of all evills He saith not that it is the cause principle originall but the root not of a few many or very many but of all evills the covetous man will be ready to commit any sinne Quid non mortalia pectora cogis Auri sacra fames Pierced themselves thorough One every side circumcicra perforant as if one were stabbed all over from head to foot With sorrowes Such as women in travell are subject unto Vers. 11. But thou O man of God flee these things Not onely because it was exceedingly unbecomming him but because even he is inclinable to it That is thou who art to have office in the Church by ordinary calling as the Prophets and men of God of old had by extraordinary thou who after a speciall manner art to be Gods peculiar by reason of thy function 1 Sam. 2.27 2 Tim. 3.17 Fly these things That is preserve thy selfe from these noysome lusts the breeders of most filthy and detestable cogitations and practices And follow after righteousnesse That is deale justly give every man his owne Godlinesse Covetousnesse is Idolatry practise thou piety which is great gaine Faith This is a maine fruit of godlinesse follow it and thou shalt not distruct Gods providence Love To men a fruit of faith self-selfe-love occasions covetousnesse Patience In adversity Meeknesse Waiting and expecting Gods comming to the supply of our want Vers. 12. Fight the good fight of faith That is strive by faith patience and Prayer against all these lusts of infidelity distrust earthly-mindednesse Lay hold on eternall life Being call'd by faith and hope lift up thy heart and affections to a heavenly conversation so some That is so strive in this course that thou maist obtaine eternall life Vers. 14. That thou keep this Commandement without spot That is so keepe this Commandement that thou looke for Christ daily and so that if thou shouldst live untill that time thou remit nothing of thy study and care Some interprete it in generall of all the commandements given by the Apostle to Timothy some in speciall of the Commandements in 11. and 12. verses some of the Commandement of love Calvin goes the second way Vers. 15. The onely Potentate Because he is essentially and independently potent yea omnipotent Vers. 16. Who onely hath immortality viz. Perfect and independent the Angels are immortall not of their own nature but by Gods grace Vers. 17. Charge them that are rich in this world This is added by way of extenuation the world is brittle and all things in it those are world-lings in heart as well as in estate there are other riches besides those of this world Matth. 6.20 and 19.21 That they be not high minded He bids rich men take heed of two things first Pride here and secondly deceitfull hope in the next words Nor trust in uncertaine riches Yea to uncertainty it selfe so it is in the originall some render it unevidence of riches they evidence not Gods love But in the living God This Epithete is added either to distinguish him from false Gods or to declare the certainty of hope which is placed in God who lives alwayes and immutably Vers. 18. That they doe good that they be rich in good workes ready to distribute willing to communicate All is but beneficence expressed in the variety of four Epithetes To doe good Imports all good whatsoever belongs to a Christian life the other two distribute and communicate that good which properly is expected from rich men that none else can doe ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THere is the same Argument generally of this Epistle with the former Vers. 3. Whom I serve from my forefathers or Progenitors so Calvin Some say Abraham Isaac and Iacob others his naturall parents With pure conscience That is a conscience purified from the guilt of sinne by the sprinkling of the blood of Christ. 2. A conscience purified from self-ends and respects Sincerely and without hypocrisie Without ceasing I have remembrance of thee in my prayers night and day We cannot think that Timothy was never out of his thought but the meaniâ—g is when he did call upon God from day to day he still remembred him 1 Thess. 5.17 Vers. 6. Stir up the gift of God which is in thee That is as man preserves the fire by blowing so by our diligence we must kindle and revive the gifts and graces of God bestowed on us Therefore some thinke it is a metaphor taken from a sparke kept in ashes which by gentle blowing is stirred up till it take a flame so Calvin Barlow and others But it is better saith Gerhard to refer it to the Type of the Priests of the old Testament by whose daily and continuall ministery the fire comming from Heaven was maintained so Timothy is commanded to stir up and preserve the gifts of the Holy Ghost received and cause them to flame and burn in him 1 Thess. 5.19 1 Tim 4.14
of earnest desire See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes Steph. God hath appointed when the day of judgement shall bee but we may be said to hast unto it 1. In our desires 2. In our preparation Vers. 13. Wherein dwelleth righteousnesse That is either perfect righteousnesse or men perfectly righteous Estius Vers. 16. In which are some things hard to be understood There are many things in the Scriptures hard to be understood yet whatsoever is necessary to be knowne is plainly set forth and easily to be understood of them that will reade diligently marke attentively pray heartily and judge humbly The Apostle would not by this hee saith here discourage or disswade the people from reading and studying the Scriptures For in the first Chapter he commended the faithfull for their diligent attention unto the Scriptures of the Old Testament which are more obscure in the chiefe mysteries of Salvation than these of the New Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from torments lay them on the racke to make them speake otherwise than they meant See Gerhard Yet Paul exhorts Timothy 1 Tim 4. and others to reade the Scriptures even in the congregation 1 Thes. 5.27 Col. 4.16 ANNOTATIONS Vpon the first Epistle generall of JOHN CHAP. I. THIS Epistle is altogether worthy of the Spirit of that Disciple which was loved by Christ. He is much before others in urging brotherly love Calvin He exhorteth the faithfull First against Heretickes that they would preserve the true knowledge of Christ our Mediatour God and man the faith and the whole doctrine which they had learned of the Apostles and take heed of the doctrines of Heretickes Secondly against licentious men that they would study to avoid sinne to keep the Law of God and especially to performe the duties of brotherly love Zanchie Vers. 1. Which we have heard He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ and also to the testimony which the Father gave twice from heaven to Christ the Apostles hearing saying this is my beloved Son Zanchius which we have seen with our eyes He alludes both to the Miracles wrought by Christ and to the glory which in the holy mountaine as Peter cals it 2 Pet. 1. Christ gave to Iohn Iames and Peter to see and also to Christs resurrection and visible ascension into the Heavens Which we have looked upon This is not a tautologie but this word signifies something more than the former thoroughly to behold And our hands have handled He alludes to the familiar conversation which the Apostles had with Christ for about three yeares and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him Of the word of life Christ is life essentialiter causaliter Hee is a living word that is life it selfe and a quickning word bringing life and salvation to men Vers. 4. That your joy may be full Our fellowship with God and Christ brings full joy 1. Because he is a full good 2. A perpetuall good Psal. 16. vlt. 3. This union intitleth us alwayes to this good Vers. 5. God is light and in him is no darknesse at all There are many properties of light for which God is often in scripture compared to it 1. nothing is purer than light so God is most pure 2. All things are conspicuous to the light so to God 3. Without light nothing can be seen so without the beames of divine wisedome no heavenly things can be known of us 4. There is nothing more pleasant than the light so nothing more happy than God The maine property of light is to expell darknesse where it is and inlighten the place so God expels the darknesse of ignorance and infidelity and inlightens men with the true knowledge of himselfe Zanchius Vers. 7. Wee have fellowship one with another God with us and we with him And the bloud of Jesus Christ his Sonne cleanseth us from all sin Not hath cleansed or will cleanse but cleanseth viz. daily neither doth hee say simply from sin but from all sin Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites who when they walked in darknesse did beleeve they should be cleansed from their sins by their frequent washings though they acknowledged not the mysterie of our redemption by Christ. Vers. 9. If we confesse our sinnes That is truely seriously and from our heart repent before God Hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessours that he will forgive and never remember their sins any more he must stand to his promises or else he should be unfaithfull and he is just hee doth not say he is mercifull but just to forgive the sinnes of true beleevers because they are satisfied for and Gods justice will not let him demand the same debt twice of the Surety and of the debter CHAP. II. Vers. 1. MY little children Hee shewes that he delivered to us this doctrine concerning the study of avoyding sin and observing the law of God out of a Fatherly affection These things I write unto you that yee sinne not Hee teacheth that the study of holinesse and innocencie is the first study which a Christian should perpectually labour in If any man sinne we have an Advoâ—ate with the Father Advoâ—ate The Greek word is translated Comforter Iohn 14.16 and 15.26 The word Advocate is a law-terme quicunque adest alteri in causa officij gratia saith the Civill Law Vers. 2. Hee is the propitiation for our sinnes That is the propitiator by a metalepsis See Vorstius But also for the sinnes of the whole world That is of all the faithfull mundus ex mundo for he that is faithfull speakes to the faithfull saith Ludovicus de Dieu See Calvin and Beza Vers. 3. And hereby we doe know that we know him That is we beleeve in him and apply him with all his benefits unto our soules To know that we know is to be assured that we know If wee keep his Commandements The conscionable endeavour to frame our lives according to Gods will revealed in his word is a most certaine marke that wee are true beleevers and so the true Children of God and heires of glory They who have an upright desire an unfeigned purpose a sincere indeavour to walke in the obedience of all Gods Commandements are said to keepe them Vers. 4. He that saith I know him and keepeth not his Commandements is a lyer Such a one is called a lyer in a double respect both in that he sayes he hath that knowledge he hath not it not being true and because also he denies that indeed which hee affirmes in
of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we lâ—ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Esâ—y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not
notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it Michael and his Angels fought against the Dragon and the Dragon fought and his angells This Michael is Christ it is so expounded v. 10. 2. This place is an allusion to Dan. 10.13 and 21.3 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord that is onely Christ Phil. 2.6 4. We read no where in Scripture of this name but Christ himselfe must be understood Iude 9. Which place alludes to Zach. 3.2 His angels are not onely those which are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian Religion and in warre with the Dragon both in ecclesiasticall and politicall states godly Princes and Rulers and also godly Pastors holy Martyrs zealous professors all to whom sometimes the name of Angell is ascribed in Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety 3. Their whole service is due to him their Lord. The Dragon the Generall is the chiefe of Devils and head of wicked Angels Bâ—elzebub his Angels are wicked spirits wicked men they sight by open force secret fraud Vers. 8. But they prevailed not neither was their place found any more in heaven By heaven here the Church of God is meant in which the Dragon sate and exercised his Tyranny The phrase not to have his place is taken out of Dan. 2.35 The Dragons had no more place in the Church to domineer and tyrannize against the Saints as they had done but they are now conquered and expelled out of heaven A generall overthrow is not here properly meant but a speciall victory of some speciall Dragons that rose up to waste the Church because this is a prophecie after St Iohns time Vers. 9. And the great Dragon was cast out that old serpent called the Devill and Satan which deceiveth the whole world The Devill is a Serpent 1. Because he hid and covered himselfe in the serpent in his first stratageme against our first Parents Gen. 3.1 2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians and in his winding by his slie flattery and subtilty and in his accursed condition 2. An old Serpent 1. Because he is as old as the World and at the beginning deprived our first Parents of their happinesse 2. His malice is inveterate as ancient as the world 3. Is growne wonderfull cunning by experience The Devill So called for his crimination accusation and calumination Hee is that egregious caluminiator whose incessant delight and practice is in accusing and calumniating 1. God to man of envy injustice Gen. 3.3 2. Man to God Ioh. 1. Satan So called for his hostility he is an adversary 1. To God 2. Good men 3. Good actions Hee seduceth or deceiveth the whole world To seduce is to draw a man aside from the right way into some by-way a metaphore taken from travellers the Devill drawes men from the true worship of God to Idolatry and false worship of Idols and heathen Gods He incessantly labours in this as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false Religion The persons that are seduced are the whole world alluding to his generall seduction of all men in our first Parents and also the generall corrupting of true Religion in the dayes of Noah But by the whole world or earth are meant the reprobates or earthly minded men who mind earthly things with contempt of heavenly He was cast out By the members of Christ. 1. By casting out and resisting Paganisme Idolatry Blasphemy Impiety and all Injustice 2. By the preaching and promulgation of the Gospel which is like lightning quick piercing and irresistable 3. By open profession and maintenance of the faith and truth of the Gospell Into the earth 1. To manifest and cleare the certainty of his overthrow and the Churches victory as Goliah was seene to bee overthrowne when David threw him down to the ground 2. More specially to shew who they bee whom the Devill now tyrannizeth over among reprobates carnally and earthly minded men And his angels were cast out with him That is the power of al wicked persons by whom the Devill putteth forth his power against the Church was so broken as they could never prevaile against the salvation of any member of the Church nor against the happy proceedings of the Christian Religion in the infancy of the Church Vers. 10. And I heard a loud voyce The cherefull noise of innumerable Citizens of the Church militant provoking themselves to sound forth the Majesty and praise of God for his great mercy to his Church and his great judgements against the Dragon and his Angels In heaven That is the Church militant Now is come salvation That is safety and externall security of Gods people by their deliverance from cruell tyrants Ex. 14.13 Strength That is the mighty arme of God which beares up all things and subdues all contrary things to his will and power And the kingdome of our God The kingdome of grace which the Dragon specially opposeth And the power of his Christ His Christ 1. For distinction other Kings were annointed and set up by men 2. For eminence 3. For neare relation For the accuser of our brethren is cast down which accused them before our God day and night This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser but such an accuser who accuseth before a King here before the Lord. Night and day Incessantly See Zach. 3.3 Vers. 11. And they loved not their lives unto the death That is they slighted contemned yea despised their lives and rather exposed them to hazard and losse than to be removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Vers. 14. A time times and halfe a time A finite number for an indefinite So Dr. Taylor Mede and Brightman say by time is meant a yeare by times two yeares by halfe a time halfe a yeare a yeare two yeares and a halfe Vers. 15. And the Serpent cast out of his mouth water as a floud Multitudes of people which he stirreth up to persecute the Church Vers. 17. With the remnant of her seed This phrase is a metaphor taken from Tradesmen who having cut out a whole peece of cloath leave some small remnant or remainder even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the
loca sunt alia quae discrepant quam maximè quae mediocris lectio suppeditat E. g. locus luoulentissimus 1 John 5.7 tres sunt qui testimonium dant in Coelo c. In Vulgato legitur non autem in Syro Fidem igitur adsensum à nobis difficulter impetrant qui ad deprimendem Syri utilitatem ad excusandam suam ignorantiam Syriacam Paraphrasin non nisi vulgatam versionem esse contendunt Dilh. Eclog. Sac. Dictum 11. Rev. 2.17 Vide vorstium Dr Taylor Spirit That is by a metonymie the heavenly doctrine delivered by the Spirit water against the power of sin bloud against the guilt of sinne the bloud of Iesus Christ as sprinkled upon our consciences within us as Heb. 12.24 By eternall life here is meant the truth of grace grace is called glory 2. Cor. 3. vlt. see ch 3. of this Epistle v. 14. John wrote this generall Epistle to all the faithfull yea even to such amongst them as he calleth little children 1 Iohn 3.18 the weakest and meanest of all the faithfull Mr Goodwin Perkins Non hic inter veniale mortale Peccatum distinguit Apostolus sicuti postea vulgo factum est Prorsus enim insulsa est illa distinctio quae in Papatu obtinuit Calvinus Mr Hildersam Mr Hildersam and B. Down Scilicet lethaliter Calvinus Vorstius Tertull. Vide Bezam The vulgar translatour saith filioli custodite vosà simulacris which is all one as if he should have said ab imaginibus children or babes keepe your selves from images as we translate it against which Martin excepteth and it sore grieveth him that this sentence is written in the top of Church-dores oâ— in the place where the Rood loft stood as confronting and condemning the Crucifixes and Images that were wont to stand there Dr Fulke against Martin Dr Hall Johannes loquitur de iis qui asserunt doctrinam alienam à verbo Dei Christo nos volunt abducere Pareus Dr Taylor Mr Perkins Non sunt agnoscendi pro Fratribus et vero prohibet omne commercium extra periculum Fidei casum scandali quandiu adhuc spes aliqua est lucrifaciendi eos Pareus Ex veris possunt nil nisi vera sequi Jonâ—s in loc Epistolae Joannis sunt tres numero quarum prima ad ecclesias integras conscripta est reliquae verò duae ad ecclesiae membra quidem vel plura ut secunda vel unam ut tertia Gomarus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi diceret à Jove nutritus seu à Jove institutus Taylor on Titus De Trinit l. 13. c. 20 Prius vel antè scripti Vide Piscat Vincula haec sunt spiritualia puta vis divina eos detinens atque obligatio alligatio eorum per illam ad carcerem gehennam poenam aeternam à Lapide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Pet. 2.10.14 * Proterviam seductorum notat qui quasvis dignitates convitiis in cessunt nullum agnoscentes ordinem neque ecclesiasticum neque civilem Quod fecerunt olim Nicolaitae Gnostici alij Pareus * Mr Perkins Fulke on Rhem. Test. Nicol. Lyra in Deut. 34.6 Et Epistolam Judae Nomen proprium est Archangeli compositum ex tribus vocibus Hebraeis mi Caph el quis sicut Deus Reperitur autem Dan. 10. v. 13. 12. v. 5. Apoc. 12. v. 7. Neque enim vera est eorum sententia qui per Michaelem ipsum Christum designari volunt quum in 1 Thes. 4. v. 6. Christus ab Archangelo disertè distinguatur Vorstius Effusi sunt Beza Instar aquae diffluentis projecta est eorum intemperies Calvinus Dr. Fulke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arbores emaâ—clâ—ae Beza arbores autumnales Vulg. Vide Parcum * Mede on Eccles 5.1 Vide Estium Vorstium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est decies millenarius numerus certus pro incerto Stipatus scilicet innumeris legionibus Angelorum sanctorum à Lapide * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est tumida excelsa fastuosa omnem modum fidemque excedentia Syrus stupenda à Lapide Quosi diceret desideria eorum sunt desideria impietatum id est rerum impiarum implissima à Lapide Vide Pareum Dr Preston In Spiritu Sancto quatuor significat Primò orationem veram esse donum Spiritus sancti sine eo neminem posse orare sicut oportet ad obtinendam gratiam salutem Rom. 8.26 Secundo in oratione postulanda esse ea quae suggerit Spiritus sanctus quaeque Spiritui sancto grata sunt Tertiò orationem efficere hominem spiritualem Quartò Spiritum sanctum dirigere orationem nostram ne noxia sed salutaria petamus impetremus Zach. 12.10 à Lapide Impense edit Dictum sumptum ut apparetê° Ã mulieribus sanguine menstruo pollutis quarum vestes etiam pollutae censebantur Drus. Prov. Class 2. l. 3. Vide Bezam Mihi tota Apocalypsis val è obscura vide tur talii cujus explicatio citra periculum vix queat tentari Fateor me hactenus in nullius Scripti Biblici lectione minus proficere quam in hoc obscurissimo vaticinio Graserus Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est revelationis propriè scripturaruÌ„ est à nullo sapienâ—um saeculi apud Graecos usurpatum Hieron in cap. 1. Epist. ad Galat. Apocalypsis idem est quod Revelatio quo nomine utitur Paulus 1 Cor. 14. Galat. Ribeta Dr. Tailor on Rev. 12. Mr. Cotton upon the Vials Mr Manton Languishing Ephesus Smyrna was an old Town famous for one of the seven that claimed Homer the Poet to have been borne in them These bee Smyrna Phodos Colophon Salamis Chios Argos Athenae Here Policarpus was Martyred Broughtons Require of Consent She is called sweet-smelling Smyrna that is Myrrhe or she that is more delightfull than any pleasant and sweet spices as is evident by that that he reproveth no fault in her Brightman * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent * Whether it was so called from Ptolomeus Philadelphus so entitled for his love to his brother or in mockage for killing of him he loved him at the first but after contempt of his love he killed him or from Attalus Philadelphus or were built by the first and argumented by the second Broughtons require of Consent Mr. Bur. Alstedius Mr Perkins Vide Bezam In Asia Minori scilicet quae est pars Asiae Mojoris Ad has septem scripsit quia in illis diu docueerat Alstedius Euseb. l. 3. c. 21. Vide Bezam Bifield So the Lords day as the Sacrament is called the Lords Supper 1 Cor. 11.20 and the solemne Prayer the Lords Prayer Mos Hebraeorum