274 Soul and Spirit how they differ 99 Beleeve not every Spirit but try the spirits 571 The Spirit compar'd to water 145 What Star appeared to the wise men 5 Christ the chiefe Corner Stone 556 The godly lively Stones ib. God is able of these Stones c. 7 Sun Moon and Stars darkned 591 Sun what 595 Christ resembleth the Sun ib. Woman clothed with the Sun what 595 Our sufferings called Christs sufferings in what respects 560 Superscription of the Crosse why in three Languages 137 To support the weak what 312 Swear not at all expounded 13 They that take the Sword shall perish with the sword 72 Synagouge what it signifies 9.15 The use thereof 208 T LEt their Table be made a snare what 221 When Christ was driven forth to be Tempted 8 Where he was Tempted ib. What weapons be us'd when he was Tempted ib. Satan called the Tempter why 9 The Tempter appeared in some visible shape ib. What it is to tempt God 9 Ten dayes what 581 Testament what it signifieth 91 why called new Testament ib. Thessalonica where seated by whom built and upon what occasion 309 The third houre 93 Mark and Iohn reconciled 93.167 Thirty pieces of silver how much 70 74 A Thorn in the flesh the messenger of satan what 264 Thornes are Lusts 37 why so called ib. Christ hath the Throne of David how 97 Three hundred pence how much 91 Christ three dayes and three nights in the grave 34 Appeared cloven tongues like as fire why 186 Traditions unlawfull and why 40.41 Christs Transfiguration 46 why manifested not to all ib. Why to Peter James and John ib. Moses and Elias appeared and why ib. As Travaile upon a woman with Child what it denotes 313 Treasure in heaven what 17 The Trinity set forth by three precious stones 584 Twelve tribes what 52 Christ chose twelve Apostles and why 25 U TO receive the grace of God in Vaine what 261 The veil of the Temple rent 76 which veil why 76 Verily verily 144 Vipers their properties 7 Of the Virgins wise and foolish 67 Extreame Unction not proved from Mark 7.13.84 Unity of Saints urged 283 Untill first born no ground for Helvidius error 4 Untill in Scripture taken for never 4 Unworthily to eat and drink what 246 The Dead shall heare his voyce 147 All in the Graves shall heare his voyce 147 W WAtches of the night how many their continuance names 40 Of Pilats washing his hands 74 Three sorts of washing of hands amongst the Jewes 74 Waters what 610 The spirit compared to Water 145 Except a man be born of water and spirit 144 Narrow way what 20 I am the way the truth and the life 161 Wite stone why given 582 White garments what they signifie 583 Wine mingled with Mirrh why given to the condemned 75.92 Matthew and Mark reconciled ib. Wisdom and Prudence what 301 Three parts of the Professors of Wisdom 107 Without Christ without God 281 Wisemen what they were their number gifts names 4 617 Two witnesses 593.594 Three bear witnesse in heaven three on earth 572 Wives must submit to their Husbands 288 Wolves and their Nature 27 Woman in the Revelation signifies Idolls 2. The City of Rome 3. The True Church why 578.595 Woman great is thy faith 42 Woman behold thy Son 167 Of the Woman taken in Adultery 149 Woman what have I to doe with thee 143 Women have first notice of Christs Resurrection why 139 But by every Word that proceedeth out of the mouth of God The meaning 9 The Word of God compared to a Candle 116 to Salt Marg. 123 The Word said to be sincere how Marg. 556 The Word of God compared to seed and why 33 Work of God upon us Work of God in us 57â— Cast off the works of darknesse 226 Their works follow them 64 The Saints Gods Workmanship why 281 In all the world the Gospell shall be preached how to be understood 64 The God of this World why Satan so called 258 Where the Worm dyeth not and the fire is not quâ—nched 87 God only to be Worship'd 9 God to be Worship'd in Spirit and Truth 145 Worthy taken in a double sence 31 For they are Worthy cleared 583 What Christ Wrote on the ground wherefore 150 Y YEa yea Nay nay 14 Young-men who 1 John 2.14 568 Z VNto the blood of Zacharias the son of Barachias Mat. 23.35 What Zachary is there meant 62 63 117. Finis Tabulae A CATALOGUE OF THE Greek words or phrases which are opened in these ANNOTATIONS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 554 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 585 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 565 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 564 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 293 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 280 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 285 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 241 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 570 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 553 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 278 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 232 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 246 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 188 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140.269 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 312 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 225 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 315 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 569 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 316 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 302 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 279 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 237 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 313 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 224 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 226 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 555 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 207 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.185 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 205 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Herodians sayes Marke whom yet they hated most deadly Vers. 16. And charged them that they should not make him known Because the time of his glorification was not as yet but of his humiliation 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles Vers. 18. Behold my servant The Greek word signifieth both a Son and a servant but a servant here Shew judgement to the Gentiles That is one should come that should restore righteousnesse decayed and Hee should be the Governour not onely of the Jewes but should bring the Gentiles also under the government of God Vers. 19. Nor cry Such a cry is here meant which is a signe of a troubled and chafed mind Vers. 20. A Reede is a tender thing it will breake sometimes afore a man bee aware a bruised Reede is more tender it will bee broken with a touch A bruised Reede is a soule broken with the sence of sinne and weake in faith Matth. 11.28 Smoaking flaxe The weeck of a candle which is newly lighted and hath little light or heate but rather smoakes and offends with an ill smell i. e. A soule which hath but a little knowledge and zeale or affection for God and much corruption Till he send forth judgement unto victory The words of the Prophet are somewhat otherwise that he shall bring or lead forth judgement in truth Yet Matthews speech hath force in it that we may know that judgement cannot be placed in the world without great strife or labour for victory is not obtained but by fighting Some expound these words thus untill the sanctified frame of grace begun in their hearts be brought to that perfection that it prevaileth over all opposite corruption Vers. 22. Many are blind and dumbe of naturall diseases but this man was blind in his eyes and deprived of his speech though there was no want in those parts pertaining to the sight or in the proportion of the tongue Vers. 23. Is this the Son of David Interrogatio innuit affirmationem opinabilem as if they should say truely Hee seemes to be the Sonne of David that is Christ a periphrasis from the efficient Vers. 24. Beelzebub It signifies the Lord of flies but if it be read Beelzebul it signifies the dunghill God Vers. 25. Christ 1. confuteth the cavill objected against him by a common proverbe 2. hee proves it by an induction of three particulars one of a kingdome another of a City the third of a house the meaning is there is nothing more absurd than that the Devill should willingly overthrow the power which he hath overcome who indeavoureth by all meanes to have them in his bondage Vers. 26. When Exorcists by the help of Satan cast out Satan that is done by delusion of the Devill ex pacto that he might thereby retaine men in superstition and idolatry and that by his ejection out of the body he might have dominion over the soule for if Satan should violently cast out Satan hee would be divided against himself which Christ denies Vers. 27. By whom do your children cast them out This place is diversely expounded some by children there understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out Devils others rather think that by children are meant exorcising Jewes before Christs time who did cast out Devils among them pretending to doe this worke in the name of God whereas in truth they were all flat sorcerers and did it by compact made with the Devill Act. 19.13.16.17 Judges You need not to seek far for your condemnation the miracles which I work you apply to Beelzebub and you praise the same in your children therefore you have enough at home to condemne your selves Vers. 28. By the Spirit of God Luke metaphorically calleth it the finger for Spirit For because God worketh and sheweth his power by the Spirit the name of a finger is aptly given it this speech was common among the Jewes Come This word is very forcible and sheweth that Christ appeared willingly to them as a Redeemer but they as much as they could drove him from amongst them and would give no place to him that was come ready and prepared for their salvation Vers. 29. This sentence is but a confirmation of that which went before He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom untill he be spoyled of his weapons hee alludes to that place Esay 49.24 Vers. 30. When Christ was much injured with the blasphemies of the Pharisees he confutes the slander and then layes downe this rule He that is not with me is against mee in such blasphemies against Christ wee must take his part actively and must resolve to be with Christ against the world In Marke 9.40 and Luke 9.50 Some cast out Devils in Christs name and the Disciples forbad them here because they did act in Christs name though they did not follow with them they were not to be hindred V. 32. Christ said v. 31. Blasphemy should not be pardoned in the 32. he adds Neither in this world nor in the world to come as we see in the Scripture the like positions are amplified sometimes by a partition of persons sometimes of places sometimes of things as here of time by a partition of things Gen. 31.29 of places as Deut. 5.32 of persons Rom. 1.16 Rainold de lib Apoc. tomo secundo praelect 171. A proverbiall kind of speech for never as neither good nor evill for nothing at all neither to the right hand nor to the left that is on no side with the Scholiastes Ben Syrae qui linguae morbo laborant sanari non possunt neque in hoc seculo neque in futuro Origen thought that all sins should be pardoned a long while after the last judgement which errour Christ refutes in those words nor in the world to come Vers. 33. Either make the tree good and his frite good c. Christ commandeth the Pharisees to be either good or evill as if he should have said there is nothing more contrary to honesty than hypocrisie and they challenge to themselves the title of righteous in vaine which are not upright it is an upbraiding speech Vers. 34. How can ye beeing evill speake good things It is saith Christ no marvell if you vomite out evill words seeing that your heart is full of malice Vers. 36. Where by idle words he meaneth such as bring no profit to men nor honour to God though they do not directly dishonour God or hurt men The words are a true proposition and sound argument drawn à minore ad majus if account must be rendred at the day of judgment of every idle word that men speak then much more of blasphemous words Vers. 40. By three daies and three nights are meant three naturall daies because the Hebrews had no other words for a naturall day
partly in the Syrian Language There is between Christ and God 1. An eternall union naturall of the Person 2. Of the Godhead and Manhood 3. Of grace and protection in this last sense he meanes forsaken according to his feeling hence he said not my Father but my God They are not words of complaining but expressing his griefe Athanasius de incarnatione Christi saith He spake this in our person Non enim ipse adeo desertus fuit sed nos vox corporis sui hoc est Ecclesiae Aug. Epist. 120. It shews that 1. God left him in great distresse 2. That he withdrew from the humane nature 3. That God powred his wrath upon him as our surety 4. He suffered in soule 5. Will comfort us in distresse 6. God forsakes the wicked 7. Feare and hope are in his words Vers. 50. Jesus when he had cryed again with a loud voice gave up the Ghost He yeelded up or gave up the Ghost therefore he could have kept it that shewes he died freely and so do the other words to be able to cry with a loud voice was a sign of strength not of one dying Vers. 51. The veile of the Temple was rent in twaine Thomas thinketh the outward veile which divided the Court from the Sanctuary rather the inward which was put before the Holy of holiest Christ opened the way to the Holiest Heb. 8.9 The veile rent 1. That there might be an entrance made into heaven by his death 2. To shew that the ceremoniall Law was abrogated by his death 3. To shew that he had cancelled the veile of our sins 4. To shew that the veile of ignorance was taken away in the Law 2 Cor. 3.13 Vers. 52. And the graves were opened and many bodies of Saints which slept arose The whole earth was shaken it was an universall earthquake as the Eclipse à Lapide The Earth was troubled with a palsie and with its violent shaking awakened the Saints out of their dead sleep This earthquake was a sign of Gods wrath for mans sins Psal. 18.8 Ioel 3.16 Vers. 53. Went into the holy City A periphrasis of Jerusalem so called chiefly in respect of Gods sanctification and dedication of it from the begining unto himself and because it was the seat of the divine worship Esay 48.2 Nehem. 11.1 CHAP. XXVIII Verse 1. IN the end of the Sabbath as it began to dawn towards the first day of the day of the weeke c. Christ rose earely to shew unto us 1. The power of his Godhead 2. The impotency of his enemies who could no more stay him than they could the Sun from rising 3. The benefit which Beleevers obtaine by his rising againe Luk. 1.78 79. Mary Magdalene John names her as the Captaine of the Company and she was at the principall charge saith Grotius Shee seemes to be more noble than the rest because her name is wont to be set before others 27. Chap. 56. and 61. verses here and Mark. 15.40 and 16.1 Luk. 8.2 3. and 24.30 Vers. 2. And behold there was a great earthquake c. The Lord by many signs shews the presence of his glory that he might the better frame the mind of the holy women to reverence Rolled back the stone That Christ might come forth therefore the body of Christ went not through the grave stone as Papists say Perkins In Matthew and Marke there is mention made of one Angell only when Iohn 20.13 and Luke speake of two but this shew of repugnance is easily taken away because we know how frequent Synecdoches every where occurre in Scripture Therefore two Angells were first seene to Mary then to her other Companions but because the other who spake especially turned their minds to him it was sufficient to Matthew and Marke to relate his Embassage See Grotius Vers. 3. His rayment white as snow See Act. 1.10 The greatest whitenesse is compared to Snow as with the Greekes and Latines so also with the Hebrews Numb 12.10 Lam. 4.7 Whitenesse is a sign of purity and holinesse Dan. 7.9 Rev. 3.4 5 18. and 4.4 and 6.11 and 7.9 13. Vers. 6. He is not here for he is risen In Matthew it is Dominus non est hic surrexit The Lord is not here he is risen In Marke it is Dominus surrexit non est hic The Lord is risen he is not here Matthew proves the Cause by the Effect Mark the Effect by the Cause Vers. 19. Go therefore and teach all nations make them disciples baptizing them in the name of the Father and of the Son and of the holy Ghost As if he had said first teach before you do administer the Sacrament unto them These words were spoken to the Apostles only and not to the Catholicke Church now their teaching was infallible 2. The Pastours of the Church in all ages have Commission to teach likewise but that proves not all their teaching to be alway infallible He shews that as long as there are nations Baptisme should be administred Vers. 20. I am with you always even unto the end of the world This was a personall promise made only to the Apostles and so cannot be extended to all the Church according to their immediate sence 2. To whomsoever it belongeth the meaning is that howsoever his bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection Jansen 3. If it priviledge the whole Church from errour because it is made to it then consequently the particular Churches Pastors and Beleevers therein because it is made to them likewise but experience sheweth these latter may erre 4. the Papists say the Pope may erre which could not be if these words of Christ meant the Church of Rome The Disciples lived not till the end of the world therefore I am with you and your Successors the lawfull Ministers of the Gospell for ever Chrysostome bids us take notice that Christ mentioneth the end of the world that he may therein hearten his Disciples in bearing of the Cross since it must have an end and preserve them from being besotted with any worldly hopes seeing they are transitory and must have an end ANNOTATIONS UPON S. MARKE CHAP. I. ALthough Marke as Ierome saith made an Epitome of the Gospell written by Matthew yet in the manner of handling he is unlike and followes another order partly by relating Histories more largely and partly by inserting of new things He was the Disciple of Peter 1 Pet. 5.13 Every Evangelist hath his proper exordium Matthew and Iohn begin with Christ Matthew with his humane generation Iohn with the divine generation Marke and Luke begin with Iohn Luke with Iohns nativity Marke with his preaching Vers. 2. As it is written A testimonie is an inartificiall argument
are sermons of the Law It is in very ancient editions of the vulgar translation evertit domum for everrit domum Vers. 11. A certaine man had two Sons Adam had the image of God with other excellent gifts which he might happily use within his Fathers house he would not obey God but use them at his pleasure and so lost those excellent gifts Vers. 12. And the younger of them c. By the Prodigall Son some understand one that was never called or turned to God Mr. Perkins takes him for one that was the child of God and afterward fell away Vers. 13. With riotous living The Greek words signifie so to waste all that a man reserves nothing to himselfe Vers. 15. To feed swine Which was intolerable to a Jew to whom swine were an abomination Vers. 16. Would faine have filled his belly with the huskes Which is the food rather of beasts than men whence Horace exprest extreme frugality by these words saying siliquis vivit siliquis pane secundo Vers. 17. Came to himselfe Or into himselfe as the Greek As a man that was drunk mad or newly raised from sleepe or out of a swound some Divines make allusions of all Have bread enough By bread according to the Scripture phrase is meant all kind of needfull wholesome food for it is opposed to huskes which are unwholesome and fitter for swine than men Vers. 18. I have sinned against heaven and against thee Against the first and second Table Vers. 20. And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Amongst all the Parables of Christ this is excellent full of affection and set forth in lively colours The old Father sees a great way off dimme eyes can see a great way when the Son is the object His bowels roll within him he had compassion of him He runs It had been sufficient for him to have stood being old and a Father and an offended Father Love doth descend not ascend the Son goes to the Father he runs to the Son Then he cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himselfe into him Yet he speakes not one word his joy was too great to be uttered but he puts his whole mouth unto and kisseth him the badge of peace love and reconciliation Here is declared the great goodnesse of God who most mercifully pardons the sinnes of the truely penitent 22.23 Verses Some understand by the robe the royalty which Adam lost by the ring the seale of Gods holy Spirit by the shoes the preparation of the Gospell of peace by the fat Calfe Christ who was slaine from the beginning There is nothing else intended but to set forth the riches of Gods manifold mercyes whereby he supplies all our wants and bestoweth whatsoever is needfull for us upon our true repentance The use of rings was ancient as appeares Gen. 38.18 Among the Romanes it was an ensigne of vertue honour and especially nobility whereby they were distinguished from the common people and the Son is exempted by this meanes from his servile estate and finds place among the children free Annulus aureus ornatus est hominis liberi locupletis Brugensis Shoes on his feete For his feete were naked CHAP. XVI Verse 1. THere was a certaine rich man which had a Steward and the same was accused unto him that he had wasted his goods c. Our Saviours intention in this Parable is to exhort all men especially those in great place to improve these outward things for the advancement of their own Spirituall and everlasting good v. 9. Christ propounds in the Parable two person 1. A rich man 2. His Steward 1. The rich man is God whose Stewards are all men because he gives their good things to them although to one more to another lesse Those good things are 1. The goods of the world or fortune as some call them gold silver fields cattle livings dominions Gen. 9.2 2. Goods of the body as health beauty strength all the senses 3. Goods of the mind or Spirituall wit wisedome prudence memory eloquence peace the word of salvation the promise of grace righteousnesse and life eternall God hath bestowed his gifts on us that we may moderately use them in his feare serve our neighbours with them and improve them for the Lord because wee shall give an account of them How to use our goods so as to shew our selves good Stewards 1. In respect of God we must serve him with all these goods of ours 2. For our neighbour if we have more than he we should communicate freely to him Prov. 5.16 Vers. 8. The Lord commended the unjust Steward because he had done wisely Propter solertiam non propter fallaciam Grotius As we may condemne a matter yet commend the parties wit The children of this world are in their generation wiser They are not in genere wise but in genere suo wise to do evill Ier. 4.2 not wiser absolutely but secundum quid in their generation that is in the things of the world The children of light That is Christians who by the Holy Ghost and baptisme are made the sons of God Vers. 9. Make to your selves friends of the mammon of unrighteousnesse Riches are called unrighteous not because they are always unjustly possessed but because they are occasions and motives of great unrighteousnesse or else rather unrighteous is put here for false in the Hebrew phrase that is they are not true riches the words following confirme this exposition See Heinsius That when ye faile That is die so the Septuagint useth this greek word by which it renders Moth. Ier. 42.17 18. They may receive you Receiving is not mentioned here in regard of merit as the Papists say as though a man could deserve it by giving almes but either by way of hearty prayers made by the poore that they may be received or else because their almes shall be unto them a pledge and earnest of their receiving into Gods kingdome Vers. 12. And if ye have not been faithfull in that which is another mans who shall give you that which is your own Teaching that he which is unfaithfull to another seldome is faithfull in his own affaires Vers. 13. No man can serve two Masters Not contrary masters as God and Mammon are Vers. 14. And they derided him The Pharisees did not simply laugh at Christ but gave also externall signes of scorne in their countenance gestures they blew their noses at him for that 's the meaning of the originall Vers. 15. Christ doth not yeeld to the scoffes of the Pharisees but defends the authority of his doctrine and in like manner inveighes against them with a just zeale and puls away the maske of hypocrisie from them Ye are they which justifie
died and cancelled the bond on the Crosse. But in his resurrection he received an acquittance as it were a discharge was given then 53 Esay 8. CHAPTER V. Vers. 1. BEeing justified by faith That is Christs righteousnesse made ours by faith Vers. 2. In hope of the glory God That is that we shall partake one day of his glory Vers. 5. The love of God That is the sense and feeling of Gods love to us See 8. verse shed abroad in our hearts the Greek word signifies powred out a speech borrowed from one licour infused into another as hot water powred into Beere changeth not onely the colour but nature of it It notes the abundant manifestation of Gods love toward us Vers. 7. For scarcely for a righteous man will one dye That is an innocent godly man Peradventure for a good man some would even dare to dye Would and peradventure and even dare he speakes warily A good man That is a usefull serviceable man a man whose life and labour benefits many or one that hath shewed a great deale of goodnesse to us Vers. 8. Commendeth That is maketh known Vers. 12. By one man That is Adam sinne entred into the world and death by sinne Sinne brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the Law to conferre life passed upon all men as the murraine infects the whole flock sinne and the curse seizeth upon all the whole world as well as Adam and Eve For that all have sinned Or in whom as Beza viz. That one man as the stock of mankind the sense comes all to one in Adam legally as they stood under his Covenant in him naturally as they bear his Image Vers. 13. Sinne is not imputed where there is no Law Sinne was imputed before the Law of Moses was given all were not righteous before but either it was not imputed by God eomparativè because men sin'd against a lower light or rather man did not impute sinne to himselfe till the Law came Vers. 14. Neverthelesse death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression There is a twofold interpretation of this place 1 Some understand it of Infants which never committed actuall sinne as Adam did Others say it is spoken of the Heathens which had not a clear knowledge of Gods law and will as Adam had But this proves not the Apostles intent which is to shew that the guilt of the first sinne was imputed to the world The former exposition is the better As the second Adam conveys not onely grace by regeneration but righteousnesse by imputation so the first Adam sinne not onely by propagation but imputation Who is the figure of him that was to come That is the first Adam of Christ the second Adam Vers. 15. But not as the offence so also is the free gift In this verse and 16 17 18 verses Christ is called the gift of God and the free gift of God five times See Esay 9.6 He is called the gift of God by an excellency John 4 10. Hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit was plentifully powred out a metaphor from waters over-flowing Vers. 18 As by the offence of one judgement came upon all Judgement reatus Beza Pareus Calvin but the judgement of God supposeth a guilt Vers. 20. Where sinne aboundeth that is the knowledge and feeling of sinne Grace the free imputation of Christs righteousnesse CHAP. VI. Vers. 4. BVried with him by baptisme into death Baptisme is an instrument not onely of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding under that death He alludes to the manner in which baptisme was then administred which was to strip them naked whom they baptized and plunge them in the water after which they put on new garments Whence those manners of speaking used in Scripture to put on Christ to put off the old man and put on the new Vers. 6. Might be destroyed or weakned and the strength of it broken made fruitlesse and uneffectuall for so the word signifieth Vers. 11. Reckon ye make account conclude thus so the same word is used Rom. 3.28 Vers. 12. Raigne It is the observation of Chrysostome and Theodoret upon the words the Apostle did not say Let not sin tyrannize for that is sinnes own work and not ours Rom. 7.20 All the service which is done to a tyrant is out of violence and not out of obedience But he saies Let it not Reigne in you for when a King reignes the Subjects do actively obey and embrace his command whereas they are rather patients then agents in a tyranny In the lusts thereof By lusts here are meant the flames and motions of lust springing from the fountain of originall sin Verse 13. But yeild your selves unto God The Greek signifies properly to present our selves unto God or to tender our service and duty unto him In which words he alludes to the manner of the Old Testament when a man offered any Sacrifice for himselfe he brought the beast into the Temple or the Tabernacle and set it before the Altar in token that he did resigne it unto God Vers. 14. For ye are not under the law As a Covenant whether we understand it of its condemning or irritating power Ye are not under the law irritating corruption and compelling to duty but under the law subduing sinne and sweetly leading you on in all the waies of God Vers. 17. That form of doctrine which was delivered you or into which ye were delivered so the Greek imports The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it Vers. 19. I speak after the manner of men So Beza and we I speak some humane thing Humanum quiddam dico Erasmus And to iniquity unto iniquity By the former iniquity is meant originall and habituall sinne by the latter actuall sinne as the fruit of the former Vers 20 The servants of sinne A servant hath two properties 1 He is subject the master is above him orders him appoints him his work 2 He dwels in the house with him Vers. 21. For the end of those things is death That is the reward because it is the end of the work And in this sense this word is used 2 Cor. 11.15 Phil. 3.19 1 Pet. 1.9 Vers. 22. I delight in the law of God after the inward man That is so far as I am regenerate and have a new principle of grace within me Vers. 23. For the wages of sinne is death The word in the originall signifieth properly victuals because victuals was that which the Roman Emperours gave their Souldiers
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